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^UMu.CCiL t the \uaam&. 










ON THE»SHO.R,TCatechime 
fet forth in theBooke of Com- 
mon Prayer. 


Queftions touching the Chriftiari Faith are inferted, 
^moderne Controuerfies handled \doubts rejoined, 
and many Cafes of Confcience 

Profitable for Mimfiers in their Clanks, fox Schcole- 
t$M afters in their Schooles, and for Honjl: older s 
in their Families- 

By Iohn Mate ^^Bachelour pf Dtuirdtit. 

The third Edition reviewed. 
Pkbltfliedhj Command. 

Printed by *Aug. M^thexves for Uhn Marriot 3 and are to be 
fold by John Grtfinand,tt his Shop at the figne of the Gun 
in Tads Alky. 162 3 > 





Parochiall Congregations in the 

Church of England. 

y y^Y^ y ^ ^uerend Brethren , euer fince 
my firft entring intoaPafto- 
rail charge , I haue applyed 
mine endeauours, by Cate- 
p4^ \P# chifin'g to inftruca the igno- 
^^^n&^J^? rant - And becaufe I would 
not be irregular, my Theame 
hath alwayes beene the Hiort Catechifme , lee 
foonh in the Booke of Common Prayer.a Ca- 
techifme indeed , (btely appoynted to bee firft 
taught . but to the great detriment of our 
Church,either wholly negle£led,any other be- 
ing preferred .,or barely taught without any fur- 
ther explanation, or elfe for outward formality 
onely in Lent let vpon the Table , as a difh ap- 
propriated tothatFaft Mv fhdie hath beene 

A3 firft" 


firft to mend this fault for myovvnc particular, 
and therefore I haue diuers yeares labmed con- ! 
ftantly throughout theyeare, by this kind of; 
teaching to forme in my hearers fome diftinft | 
knowledge of our Chriftian Principles : and ' 
hatting at length come to my intended period, j 
I digefted the pith of all my Colle&ions and! 
Medications into this Booke,heerein imitating I 
Vrflnm vpon McLmcions fhort Catechifme , io ; 
vfefull to young Students in Theologie, and to' 
other ftudiousperfons. The labour thus ended, 
being confeious to my felfe of mine owne 
weaknes, I fupprefted it three or foure yeares, 
till that being animated by fome of you (my 
Brethren) who had either feene or beard here- 
of, I haue aduentured to bring it into publike 
view. The worke I confefle, is ordinary and 
worthies- but for forme it is alone,and fo may 
craueentertainement. Heere are colle&cd into 
one ; all fundamental! points of the true Chrifti- 
an religion, fparfedly handled in diuers learned 
Bookes^and applied to the fhort Englifh Cate- 
chiime. It is a Catechifme, and a Comentarie, 
the one for children, fhort, and fitted to their 
capacitie % the other for men, leading to a larger 
Mappe of Chriftian Principles , and fitted for 



the edification of all. To haue written a large 
new Catecbifme without an old text, had bin 
(uperfluous amongfl: (b many already abroad, 
but to write for the illuftrating of the Text, to 
which we Englifii muft all hold vs^is verie ne- 
ceflarie. In publishing this, I take not vpon me 
to prefcribe a forme vnto any , my felfe being 
the leaft amongfl: thoufands, but I whet on all, 
what I can, to an vniforme proceeding by our 
common grounds. We haue all one God, one 
Chrift, one Baptiime , one Go/pell , and one 
forme of Articles of Religion , to which wee 
fublcribe- why then fhould we not all content 
in one Qatechifme ? Our Mother the Church 
of England t hath firft commaunded this one 
Catechifme , vpon which is my Commentary. 
If therefore my inward wiflbes may breake 
foorth int© open requeft, I would craue that it 
might pleale the right Reuerend Fathers of our 
Church, more ftri&ly to prefle the teaching of 
our common Catechifme in their fcuerall Iu- 
riidi&ions : and you my Brethren, who doe 
already teach it in your feuerall Pariflies, to la- 
bour in it with all diligence, and to bring it in, 
and commend it to the priuate exercife of your j 
people in their families , amongft whom it | 

A 4 hath I 


hath hitherto been much neglected. And I be- 
feech you all fauourably to accept this my pre- 
icnt a£t, and where I haue fauked^corrcd me ; 
where I haue failed , fupply me ; whe~e I haue 
done rightly^ioyne with me. If this may be a- 
ny thing, though but goats haire, towards the 
Lords San&uarie, I fiiall be glad, and giue God 
th i glorie. Our great Shephead, the Lord IefijUL 
who hath laid downe his life for Jus flieepe, 
make this and all the endeauours of hisSer- 1 ' 
uant?, fruitfull paftures for the comfort of his 
flocke, and for the praife of his holy and glori- 
ous name. Amen. 

London the 25. of 
Ianuary. 1623. 

Your fellow? ^Seru ant in the wor\e 
of the Mtnijlerj. 

Iohn Mayer. 



Aniweres added vnto thole of the 

Catechifme y handle d in this 


Horn doe the Articles of y cur faith cone erne * 

tAvfov. The hi it part of them conctrnes Godv 
the fecond,the C hurch of God. 2 1 

QiKfi; In the fi>Ji part concerning God 3 Vvhat 
learne you t& beleeue / 

Anfxv. Firftjl learnt to btkeue in God the Father Second- 
ly ,in God the Sonnethirdly , in God the holy Ghoft. 22 
Que ft. How knoVccfi thou there is a Cjod f 
tArifft. Many waves : but chief!) ,by mine owne confei- 
ence, accufr g me for fecret fins, which cannot be but vnto 
infinite wifl< rne , that knowes the mof; fecret thoughts of 
the heart, fuch as is neither man, deuill,nor /^jgcl, but God 
alone. 22 

Que ft. How many Gods be there ? 
eArfVr, But one oneiy true God, the reft are Idols fet vp 
by man. 

Qteft. What is God? 

tAvf He is a ipiri;uallEflence,rnoft (imp 1 ? irFnitlypre- 

fent,holy,wifc, iuft,meicifull, sndmighty j the creator. pre- 

feruer,and oncly gouernourof the whoi^wcrld. 23 

Queft. Into hew m^ny Tcx/ons is the God-head dijlinout- 

I Anfw> 

The Table* 

• Anfw. Into three,the Father, Sonne,and holy Ghoft. 24 

• Queft. ffin the God-head there be three perfins,and euery one 
beCjod, how fay you then ,that there is but me god ? 

Anfw Although there be three perfons, yet is there but 
one onely God in fub fiance, one infinite power , and one e- 
tcrtiity. 2 5 

Queft. What learneyou to beleeue concerning God the Father, 
and in Which Words ? 

Anfw. I Iearne to beleeue that God is my Father, able to 
doe all things: the Creator of the whole world,and the Lord 
and gouernor of the fame in thefe words , I beleeue in Cjod the 
Father almighty, maker ofheauen and earth. 2 6 

Queft, in Which Words learneyou to beleeue m God the Son f 

-4*fw. In thefe ; And in fefa Chrift hi* onely Sonne ourt 
Lord, &c. From thence hejhall come to iudge both the quickjtnd 
the dead. 3 2 

Quell. What learneyou to beleeue heere concerning God the 
Sonne ? 

Anfw. Two things : Firft, his humiliation j fecond!y,his 

Queft. What is the Son of God,whoisalfo called lefm Chrift? 

Anfw- Hee is perfect God by nature, and one fubftance 
with the Father, and perfect man, made Co of his owne good 
will,that he might become our Redeemer,and thus is he fub - 
ic& to the Father. 3 3 

Queft, How can this bethatGodfljouldbemadunan? 

Anfw. Not by turning the God-head into the nature of 
man, but by taking mans nature vnto the God-head , that (o 
one perfon might be both God and man. 5 3 

Q^ieft. What need Wat there that the Sonne ofGodfliould thtu 
abafe himfelfe to become man ? 

Anfw. Great need on our behalfe, who could not be dcli- 
ucred by Angels, or by earthly treasures , but onely by his 
precious blood. 35 

Queft. Dothfinne defer uefo ill , that Wee could not by other 
fatisfaftorie meanes bedeliuered herefrom, but by the death of the 
Sonnslof God f 

Anfw. Yes,itdeferues the infinit curfeof the Law,that is, 


The Table. 

■*■ -- 

all lodgements in this world , and euerlafting damnation in 
the world to come. 35 

Queft. // bee muft needs bee mace fit to heart the curfe , Why 
did bee not to this ende take vntohim feme other nature more ex- 
cellent t 

Anfw. Man only had finned, it was moft agrecaMe to the 
Iuftieeof God, to rcceiue the payment of the debt of finne 
in the fame nature of iinne, which comn itted it. 3 6 

Queft. How came it tote thus With vs men, Were We created 
ftnners ? 

Anfrv. No, God at the firft made man righteous ,. but by 
ycelding to the Deuils temptation , hee made himfclfe a 
finner. 3 7 

* Queft. Wherein did manjeeld to the temptation oftheDeuill ? 

Anfa. In eating of the forbidden fruit, and not conten- 
ting himfelfe with all other fruits,cf which the Lordhad al- 
lowed him to eate. 37 

Queft. Was (jodfo angry < 3 that hee Would curfe man for eating 
an apple 3 orfiggc 3 orfuch like f 

Anfxv. That was notthe matter of Gods anger,but his vn- 
thankfulne{Te,pride,difobedience , and crediting rather the 
Deuill,then God. 37 

Queft. 'But though one man did thus, yet all did not 7 are Wee 
all thcnfnners, andvncUr the curfe f 

Anfa. We were all in his loynes,and fo whafoeutr he did^ 
an J what eftate he fell into,it is common to vs all. 3 8 

Queft. Jtjeemes then, that Wee arefinntrs fo foone as wee are 
borne, before that Wc haue atlually dene cither good ore hill. 

A* fa. Yes verily, the child that is but newborne,yea,but 
,conceiued,and liuing in bis mothers wombe, is a (Inner, and 
netdeth Gods grace. 39 

Queft. / perceive then that Wee are all in a mi fa able eftate by 
nature: but you tell me of Jefa Chrtft, that hee Was humbled for 
vs , wherein fandcth his humiliation , and in Which Words is it 
fet foortb? 

An fa. It is fet foorth inthefe words : And in It fa ft-rift 
his oncly Sonne our Lord, Which Was conceiued by the holy (fhoft, 
borne of the Virgin Mavy ,fujfercd xnder Pontius Pilate , Was 


Th e T 

A B L E. 

crac*/* d,dead and buried : and of this his humiliation there be 
three degrees. ;9 

Queft. Which Is thefirfl degree, andin Which Words f 
A if Firft,his Incarnation fet forth inthefe words : Which 
was concerned by the holy Ghofi. borne of the J> r ircin Mary. 4O 
Queft. Which is the fecond degree, and in Which words ? 
Anfw, He furred the death of the Crofll,for my (innes, 
fet forth in thefc words Hefuffered vnder Pontius Pilate, Was 
crucified, dead, and buried. 48 

Queft. Which is the third degree of his humiliation , and in 
Which Words f 

eAnfw- Hedefcended into hell, that I might bedeliuered 

fromhell,and cucrlaftingdeath,in thefe words: Hedefcended 

into hell. , 5 6 

Queft. Ii this all the humiliation of the Son of God for our re- 

demotion ydid he no Way elfe abafe htmfelfcfor vs ? 

Anfw- Yes,he became obedient to the law alfo that by his 
obedience and righteoufnes, wee might ftand perfectly righ- 
teous in the fight of God, 64 
t^ueft. In Which Words is his exaltation fet downe , and how 
many be the degrees hereof? 

Anfw. I n thefe words : The third day hee arofe again* from 

the dead, and afcended vp into heauen, there h( fitteth on thr right 

hand of God the Father Almightie : from thence hee Jlull c ome 

to iudge the quick? and the dead ; and of this be foure degrees 

alfo, » 67 

Queft. Which is thefirft,and in Which Words ? 

Anfw. Firft,he arofe againe from death to life. 68 

Qjeft. Which is the fecond ? 

Anfw. And hee afcended vp into heauen, in thefe words : 

the third day he arofe ,&c. 68 

Queft. Which is the third } and in which Words ? 

Anfw. Thirdlv , he harh all honour,poArer,and authority in 

heauen and in earth , together witnGodthe Father, inthefe 

words ; He fitteth on the right hand,Qjrc. 79 

Quclh Which is the fourth degree, and in Which Words ? 

Anfw. Fourth')*, he fhall come from heauen, at the end of 

the worid,co iudge all that mall then be found liuing, and all 


The Table. 

that haue died fince the world began in thefe words ; From 
thence he fhall come ,&c. 84 

Queft. What learne Vvee to beleeue concerning God the holy 
Cjho}}, and in \\>hich "words ? 

ssinfxv. That he is God equall with the Father , and the 
Sonne, and the fan&ifier of all the eled people of God , in 
thefe words ; / beleeue in the holy Ghoft. 91 

Queft. Whichis the fecond part of your Article of faith .con- 
cerning the Church of God ? 

Anfw. ^beleeue the holy Catholicke Churchy the Communion 

of Saints >&c. 98 

Queft. What learne you tobelieuehere concerning Gods £hurch? 

Anfw. Foure things. ^8 

Qfteft. Which is thefirfi ? 

Anfw. Firft, I \earne to belieuethat God hath a Church, 

confiding of a certaine number of true belieuers , of whom 

fome be in heauen , and fome bee vpon earth, and that J my 

fclfc am a member of the fame. 98 

Que ft Which is t he fecond ? 

A:fw 1 learne to belieue,that Gods Church is holy,that 
is fanctified and warned by w. ter , and the holy Ghoft, and 
fuch as daily groweth in holinefte, vntill at the laft it comes 
to bee prefented before God , without fpot or wrinkle of 
finne. 118 

Queft Which is the third ? 

x*Anf\y. T learne to belieue,that Cods Church is Catho- 
lick, coniifting of perfon* of all forts, fcattered all ouer the \ 
world,andof all times andages. 127 | 

Queft . How may a man certainly know "where this Church of 
God is f 

Anfw. By thefe twofpeciall markes , holineflfe taught 
and pi ofeffedjand antiquity when they goe together. 138 
Queft. Is not the Church of Rome then the true (fhurch of 
God, feeing it exceeds in holineffe, and is moft ancient ? 

Anfw. No : It was a true Church indeed in the Apoftles 
time-., and many yeares after, but now it is neither holy, 
for great vncleannefle is there maintained : nor ancient, 
for the ancient Religion is defaced with grofle errours 


The Table. 


and fuperftitions. 

Queft. Where then may Vrefind the true fhurch? 

zsfnf In England,and in all other places where thefe cor- 
ruptions are done away, and Religion isreilored to the nrft 
puritie. ijg 

Queft. How can this bee , feeing the Religion here profejfedis 
but as tt \\>ere of yefterday 2 and neucr heard of before Luther and 

ssfnfw. This is a mcere (lander, for there was neuer any 
age fince the A'poftles , wherein there haue not beene fome 
(landing to the maintenance heereof, againft Romilh cor- 
ruptions. 133 

Que ft. How hapncdit then 3 t hat the church of Rome fill euer 
prevailed y and V* a* generally accounted for (fhrifts true (fhurch> 
and thofe oppugners \X>erc neuer of any efteeme ? 

esfnfty. By the greatnelTe and tyranny of the Roman Bi- 
(hops, whofe chiefe care hath bin rnoft euer (ince (fonft amines 
time, to magniric their owne Church, and themfelues,and to 
fuppretfe their aduerfaries. 1 5 8 

Queft. 'But is it poftble >that the Roman Church hauing beene 
once a true (fhurch , Jhouldfall , feeing God hath promifed his 
Jpirit vnto his Churchy to bee ahvayes prefent , leading it into all 
truth f 

Anfw • The Lord tit th not his fpirit to any place, for then 
the famous Churches in Afia , fhould (till haue beene true 
Churches, but the fpirit is alwayes prcfent to the faithful in 
all places of the world. 1 3 9 

Oiled. Which is the fourth thing that you learnt to belccuc 
concerning the Church f 

zAnfw. That there becertainefpeciall benefits belonging 
to the Church,and to cuery true member thereof, vp(j The 
Communion of Saints, the forgiueneffe of finnes, the refur- 
redionof the body,and the life euerJafting. 155; 

Queft. What meant you by the £ ommumon of Saints. ? 
Anfw. That holy and fwtet fellowfr.ip,which all the mem- 
bers of Chrifts Church haue one with another , as they all 
make but one body in Thrift , fo communicating all good 
things vnto one another, whether fpirituall or temporall, as 


Th e Ta b le 

their mutuall necefsities doe require. 1 3 9 

Queft. What meaneyou by the forgiuenejfe offlnnes? 
' aAnfw. That wonderful! grace of God in Iefus Chrift, 
whereby hee pallet h ouer our tranfgrefsions as if they had 
neuer been committed, and releafeth thepunifhment due for 
them* 148 

Que ft. What meaneyou by the refurretlion of the body? 
Anfw. That though the body after death lie rotting in the 
graue,yet at the laft day it (halbe raifed by Gods power, and 
being ioynedtothefoule,{hall ftand before Gods iudgement 
feat,to giue account of all that it hath done, whether good or 
•fcuill,and be rewarded accordingly . t 55- 

Que ft. What manner of bodies fh all Wee hauc in the Refur- 
retlion f 

Anfw. The very fame which now we haue,onely whereas 
they be now narurall,they fhal rife againe fpirituall,not fub- 
iec"fc to death any more, nor fuftained by naturall meanes, of 
meatSjanddrinks^andfleepejandthe like. 1 59 

Que ft . Among ft thofe that die 3 feme are crooked through age^ 
feme tender infants 3 fome blind 3 and feme lame 3 flja/l their bodies at 
the refurretlien then be the fame ? 

Anfw. No, for all thefe are weakneiTes, which fnalbe done 
away to the faithftjll 5 and ftrength perfedion,and comlinefle 
fhall be to euery one of them. 1 59 

Queft. What meaneyou by the life euerlafting. 
Anfw, A 11 that euer-induring happines,and all thofe ioyes 
which the Lord imparteth to all his eled in the world to 
come,which are fo great,as that the eye hath not feen,nor the. 
care heard,neither can the heart conceiue throughly . 1 6$ 

Qonceming the Law. 

Queft. Thou faidft 3 that thou Wert bound tokeeye the (fom- 
mandements of almightie Cjod, Which be they i 

Anfw. God fpake thefe words,andfaid,I am &c. 171 

Queft. Hove many things doe ft thou leameout of thefe Com- 
mandements ? 

zAnfw. Twothings,my dutie towards God^and my dutie 


The Table. 

towards my neighbour. 1 72 

Q11 eft . How are the Commandements diuided ? 

Anfve. Into two Tables. 189 

Queft. fn Vphkh Table doe you learne your dutie towards 

Anfw. In the firft,containing the foure former Comman- 
dements. 191 

Queft . How many bee the farts of euery of thefe Commaun- 
dements ? 

osfnfa. Two, the Commatindement it felfe,and the rea- 
fon of it. 191 

Queft. fn Which words is thefirft Qommandement contained, 
and Which is the reafon ? 

Anfw* The Commandement is, Thoufkalt haue none other 
Cjods but mee : the reafon in thefe wordes , I am the Lord thy 
Cjod, Which brought thee out of the land of tAIgypt } out of the 
houfe of bondage. 3 9 6 

Queft, What are we here commanded ? 

Anfw. To haue the Lord for our God, that is, to loue him 
aboue all , to feare him aboue all , to put our whole truft in 
him 5 and to make our prayers to him alone. 1 96 

Queft. What is hecre forbidden ? 

Anfw. Firft,Atheifme, which is the acknowledgment of 
no God. Secondly,ignorance, which is a negled of the know- 
ledge of God and of his word. Thirdly, prophaneneiTe,which 
is a regardlefnelTe of God,andof his fpeciall feruice, Fourth- 
ly, inward idolatry ,which is the giuing of Gods worfliip vn- 
to creatures , by praying vnto them,truiling in them,or by 
fetting the heart vpon them. 201 

Queft. Whence is the reafon of this command tnken f 

Anfw. Both from the equitie of it , becaufe hee Is the 
Lord our God,andnone other,and from the benefits bellow- 
ed vpon vs , in bringing vs out of the bondage and thraU 
dome of the Deuill. 209 

Queft. fn Which Words is the fee ond (fommanndemcnt , and in 
Which is the reafon ? 

<zs4nfw. The Commatindement is , Thou flialt not make 
to thyfelfe any grauen Image, nor the hkenefu 3 &c, 1 lie realon, 




for I the LordthyCjod am a iealons lod^vifiting the fins &c. 2 1 2 
Que ft. What is heere forbidden f 

Anfv . All outward I dolatry , which is rlrft by making the 
image of God,or of any creature to be worshipped. Second- 
ly , by falling do wne before any I mage. Thirdly, by feruing 
God according to our ovvne phantafies. 2 1 2 

Que (I. What are Vve heere commanded I 

Anjw. To perfsrme all outward duties of Gods feraice, 
according to his will reuealed in his word, for the (ubftance 
thereof. 225 

• Queft. Whence is the reafon of this commandement taken ? 

Anfip Partly from the punifhment to bee infli&ed vpon 
fuch as breake it, vnto the third and fourth generation , and 
partly from the benefits to bee bellowed vpon fuch as keepe 
it vnto the thoufand generation. 227 

Queft. Which is the third fcommmndement, and which the 
reafun ? 

Anfw. The commandement is Thou jhalt not take the name 
of the Lord thy Godmvaine : the rezfonj'or heVptllnot hold him 

Queft. What is hecre forbidden vnto vs ? 

Anfve. All abufing of the Name of God, which is flrft by 
blafpheming , or giuing occafion to others to blafpheme. 
Secondly,by (wearing falfcly,deceitfully,ra(]ily, commonly, 
or by creatures. Thirdly,by curling and banning. Fourth- 
ly ,by vowing things impofsibleor vnlawfull, or by neglect- 
ing of our lawfull vowes. Fifcly, by lightly vfing the holy 
name of God,or his word. Sixtly,by vaine protections and 
affeuerations. 230. 

Queft. What are We here commanded f 

sSfnfve, To glorifie the name of God in all that wee doe, 
thinke,fpeake and defirc , and to labour that others may bee 
wonne b^ our mcanes to doe the fame. 2 40 

Queft. Whence is the reafon of this commandement taken ? 

i/fnpto From the fearfull cftate of fuchas any way abufe 
the name of God, the Lord hokieth them as guilty of difho- 
nour done vnto his name. 2441 

Queft. If there bee fuch danger in fvearing 3 may a man \ 

r B /nv. 

The Table, 

lawfully [wear e in any cafe Vrhatfeeuer § 

Anfw. Without doubt a man may fometimes lawfully 
fweare, either for the confirming of a truth which cannot o^ 
therwife be knowne, and yet neceffary, or for the ftrengthe- 
ning of honeft Leagues made betwixt men •, or laftly a man 
being called thereunto before a lawfull Magiftrate. 346 

Queft. What clfe is required, that our [wearing maybe law- 
full i 

Anfw> Thefe foure things. Firft, we muft fweare only to 
fuchatruthaswee know to bee fo. Secondly, according to 
knowne intent of him vnto whom , or before whom wee 
fweare. Thirdly, this being a part of Gods worfhip,we muft 
doe it with great reuerence. 2 48 

Queft. What if a man Jh all fweare toperforme an vnLwfull 
tbing } is he not hound notw it h funding toperforme his oath ? 

Anfw. In no wife , for fo he ihould adde vnto his finne 
of fwearing vnlawfully , a further finne ef doing vnlaw- 
fully. 242 

Queft. Which is the fourth commandement f 

Anfw. Remember that thou keepe holy the Sabbathday, 
&c. 250 

Que ft. What is the duty here commanded ? 

osfnfw. To keepe holy the Sabbath, and to be mindfull of 
it. 250 

Queft. Hoty may this be done ? 

Anfw. By afTembling together to pray vntoGod,andto 
praife him , to heare his holy Word, andrcceiue the bleffed 
Sacraments. 250 

Queft. Is this all that is required to the right keeping of the 
Sabbath day ? 

Anfw. No,but we muft prepare our felues by pray er,and 
emptying our hearts of fin, and meditate vpon Gods works, 
and the word which we haue heard, fuffering it fo to workc 
in vs,as that we may be furthered in all holines of life. 250 

Queft. Is there no duty be done towards our neighbour for the 
hallowing of this day ? 

Anfw. Yes, it is a fpeciall time of exercifing mercy, by 
helping againft fudden dangers, by collecting and diftribu- 


Th e Table. 

ting to the poore, by vifiting the ficke, and reconciling dif- 
fentions ama lg^ neighbours. 2 54 

Queft. fs there anyfet day vnder the new Teftament thus to 
he kept holy ? 

Anfw. Yes,the day which is commonly called Sunday ,but 
in the Scripture the Lords day, or the firft day in the weeke, 
is thus to be kept without alteration to the end of the world. 


Queft. when doth the Lords day begin and end ? 

Anfw. It beginneth in the morning at the dawning of the 
day,andendeth next morning likewife. 272 

Queft. Are we bound to doe the holy duties of Gods worjhip 
all this time without ceafing. 

Anfw. No, for we may refrelh our felues with eating and 
drinking, finging and muficke, and with any honeft delight 
whatfoeucr , whereby the minde is cheared vp, and ioy and 
gladneffe befitting the Lords holy day expreffed. 276 

Queft. fs this all that We are bound vnto,to keepe the Sabbaths 
J aur felues, m ceafing from labour, and doing the duties thereof? 

Anfw. No, but who fo hath Sonne or Daughter, Man- 

i feruant or Maid-feruant , Catteli or ftranger within his 

j Gates , is alike bound to prouideas much as in him lyeth, 

that they all obferue this day in their kinde both man and 

beaft. 278 

Queft. Doth the Lord on ely take care for the right pending 
\ efthtsday,andleauevs to our felues vpon the fixe dayes f 

Anfw No doubtlcffe , but it is his will and commande- 
ment alfo that wee mould vpon the fixe dayes abftaine from 
idleneiTe , and diligently labour in the workes of our cal- 
lings. 2?9 

Queft. // it not law full then to forbear e workine , to at tend 
vpon (jod and his workup, vpon the fixe dayes f 

Anfw. Yes, it is not onely lawfull but necetfary for cuery 
one,to do the duties of Gods wodhip euery day of the week 
in priuate and in publike, when iuft occafion is offered. 2 8 2 

Queft. How can this fi and with the command of working vp- 
on the fixe dayes ? 
Anfw- Yes, very we'll, becaufe that howfoeucr God is to 

B 2 be 

The Table. 

beferued vpon the fixe day es, yet they are for the moft part 
to be fpent in the workes of our callings. 2 85 

Qii e ft . W ha tmorejp cciall rules are \X>e to folio \v in our Vteeke - 
ly deuotion ? 

Axfvt. Firft, wee rruft pray euery day morning and eue- 
ning. Secondly ,before and after the vfe of Go. is creatures. 
Thirdly, the more our necefvtics vrge vs , pray the ofener, 
and more inftantly. Fourthly, let no day pade without force 
reading,& diuine meditation. Fifdy,ntgk& not the publike 
preaching in the weeke dayes, where opportunity is offered 
to come vnroit. 286" 

Que ft. What is to be thought of\\>hcle dayesfet apart to publike 
duties intheV?eeke>as Saints dayes, and dayes f thankjgiuing ? 

Anfw. All this may lawfully be done, an J is commenda- 
ble by Gods word,& therfore we are reuerently to conforme 
our fellies to the ordinance of authority herein. 387 

Que ft. What is thefinne by t his (fomrnandement forbidden > 

sinfw. Allprophanmgof the Sabbath day, which is, firft, 
by doing worldly works that are not of prefent necefsity 3 by 
journeying about worldly affaiies,idle refting,or abftnting 
our felues from the publike duties of Gods worfhip Se- 
condly, by forgetfulntfle of the Sabboth vpon the fix dayes, 
by which we often bring vpon our felues a necefsit) of pro 
pruning the fame ; thirdly , when being parents or gouer* 
nors,we leaue our children, ppils,orferuants to heir owne 
liberty vpon this day. 291 

Queft. What be the reafons of this Commav demerit ? 

Anfiv. They are partly infolded in the Comn.andemcnt, 
and partly exprefTed in thefe words ; For infix dajes the Lord 
madi heauen , and earth & c. 29$ 

Que ft. What are the reafons infolded in this Ccmmandemcnt ? 

zAnfw. Three : Firft,becaufe the law of the Sabfaath is an- 
cknt 7 and was in foice in Paradife,beforemans fall.Hcond- 
ly,becaufeit is moft equall, the Lord allowing vs iixe dayes 
foi our worldly aftaires,and requiring but one of feauen for 
theworke of his worflip: thirdly , becaufe the feuenth is 
the Lords p. culiar day, fothat without faciilcdge wee can- 
not any way piophane it. 296 


The T 


Queft. What are the reafons exprejfed ? 
Anfw* Two,firft,from the Lords owne example, who re- 
tted vpon thefeuenth day from all his works of creation : fe- 
condly,from his blefling infeparably linked to the hallowing 
of this day,fo that he which keepeth it holy,fhal find it to his 
comfort,vnto hira ableffed day. 298 

Queft. Which is thefirfi Commandement of the fecond Table, 
or the fifth of the Law ? 

Anfw. Honor thy father & thy mother,that thy daies may 
be long in the land which the Lord thy God giueth thee. 299 
Queft. fn which commandement s doe you Icarnc yonrdntte to- 
wards your neighbour ? 

zAnfw. In the fix latter Commandements which be of the 
fecond Table. 199 

Que ft. Which is the fir ft of theft Qimmandement s I 
Anfw* Honour thy father and morher,&c. 301 

Queft. What are we heere commanded ? 
Anfw. To honor ,that is,to loue,reucrence,cherifh,and o 
bey our natural parents,the parents of our countrey,and our 
fathers in Chrift.Secondly,to carry our felues lowly ,& reue- 
rently towards our mafters,bcing ruled by them in the Lord, 
and toward the ancient,and all our betters. Thirdly, if wc be 
fuperiors,to walke worthy the honour due vnto vs from_)ur 
inferi©rs,and to vfe all gentleneflfe toward them. 3 03 

Queft. What is heere forbidden ? 

Anfw. All irreuercnce toward thofe that be in place and 

authoritie aboue vs , and churlifti behauiour in fuch towards 

thofe that be of a low degree. 3 x 7 

Queft. Whence is the reafon of this commandement taken f 

Anfw. From the promife of long life, if God pleafe not to 

preuentvs with the blefsing of eternall life. 325 

Queft. Which is thefixt fimmandement 3 or the fecond of the 

fecond T 'able ? 

aAnfw . Thou malt doe no murther . 328 

Queft. What is heere forbidden ? 

Anfw. All murthering of our felues,or others, and all ap- 
probation hereof in others,either by command,counfell 5 con- 
fent.or concealment. Secondly,all iniurious actions tending 
_______ B 3 to 

The Table. 

to the prejudice of our neighbours life. Thirdly, all ray ling 
and reuilingfpeeches Fourthly ,al'. murdrous dcliresand af- 
c"tions of the heart , as of anger, malicejhatred and enuie. 
Fiftly,all cnieltie towards the creature , which iheweth a 
murdrous mind in vs. 328 

Queft. What are ype heere commanded ? 

zAnfv. Out ok the loue which we beare to our neighbor, 
as much as in vs lieth,to preferue his life and health, and fpe- 
tfally the life of hisfouk, by good counfell > exhortation,and 
admonitions. 343 

Qu e ft . J Vhich is the feucnth Commxndcment ? 

Anfe\ Thou (halt not commit adultery. 3 47 

Queft. What is here forbid den £ 

slxfw. Firft, all outward vnclcane actions of adultery, 
fornications,&c. Secondly, all filthy ,and vncleane fpeeches, 
iinging cf wanton loue-fongs and reading of Books & Bal- 
lads of this fort. Thirdly , all incontinent thoughts and lulls 
of the heart. Fourthly, whatfoe uer is vfcally an occafion of 
vncleannc(Tl,as being prtfent at filthy ftage-playes,putting 
on appare-1 of another fex, mixtlalciuiousdauncingjfurfct- 
ting, runkennefle,idleneile,&c. 3^7 

Queft i What are We here commanded ? 

oAnfw. To Hue in temperance, chaflitie, and foberncflfe, 
andfo tokeepemy body holy and pure, as a temple of the 
holy Ghoft. 3-57 

Queft. Which is theeieht commandetnent ? 

Anfw. Thou (halt not fteale. 361 

Que ft. What is heere forbidden I 

usinfav. All ftealing, which is firft by violence , or fecret 
taking away that which is our neighbors. Secondly, by op- 
pression and tyranny of the rich towardthe poore. Thirdly, 
by deceit in buying and felling. Fourthly, by viing any vn- 
lawfull trade,or way of gaioe or gaming, fortune-telling or 
felling drin/c vnto drunkcnnelfe. Fiftly ,by prodigalitie/or 
thus cioe men rob their children and poilcritic. 3 61 

Queft. What more is here forbidden ? 

Anfw. All couetoufnes,and vnmercifulnes,the robbing of 
Godm things deeiicate,tithes and oifetings. 370 


The Table,. 

•Que ft. What are here Vce commanded t 

Anfiv-To do to all men as I would they mould do vnto me, 
and by diligent paines-taking, togetmine owne lining, in 
thateilate of life,to which it fhal pleafe God to call me. 379 

Quell. Which is the ninth (fommandement ? 

sAnfw. Thou (halt not bt-arc falfe wuneffe againfl: thy 
neighbour? 3" 

. Quell. What is here forbidden ? 

*s4nfw. All falfe witnes-bearing;n*rft,by falfely accufing, 
& witnefsing againfl our neighbor before a Judge. Second- 
ly, by Hand, ring and backbiting, and by readinetTe to hear- 
ken to fuch falfe reports. Thirdly, by flattering, or Toothing 
any for aduantage againil the rruth. Fourthly Jby ly:ng,or 
telling an vntruth agamft our corfciences. 3 83 

Qued. What are we here commanded t 

Anfw. As much as in vs lieth, to preferue the good name 
•of our neighbour, and our owne good name , flopping our 
•eares againil falfe reports, and fupprefsing them, & al waies 
wharfoeucr comes of it fpcaking the truth. 393 

Quell. Which is the tenth Qommandement r 

Anfw. Thou (halt not couetthy neighbors houfe,&c. $96 

Que ft. What is heere forbidden/ 

Anfw. All firft motions of the mind vnto finne,though no 
confent be yeelded vnto them. " 395 

Que ft. What are "we commanded here f 

ssfnfw. To keepe our very hearts & minds free from euill 
thoughts againfl any of thecommandements of God. 3 99 

Quell, fs any man able to kecpeall thefe (fommandement s ? 

Anf. No man vpon earth hath,or etier can be able to keep 
them ptifc8;]y 3 Adam only excepted in the Hate of innocen- 
cie,and Chnft who was both God and man. 401 

Quefl. What is the breach of the Laws-nd thepunijhment of it? 
Anfw, ltisfinne,whicn if it be but once committed only, 
and that but in thought,it makes a man fubicd to Gods eter- 
nal curfe, which is cuerlafting death in hell fire,the torments 
whereof are vnfpeakable without end or eafe. 404 

Que ft. Is it net inuiftice t-o appoint fo great apunifhment for 
cjterj jinne, yeaeuenfor t he leaf ? 

B 4 Anfw. 

The Table. 

Anfve. It is very iuft and meet for the Lord to adiuge the 
leaft finne to hell fire , becaufe his marke , which is perfect 
holinerTe,fet vpon man in his creation, is hereby remooued, 
and a marke with the deuils brand is made vpon the foule of 
the (inner, for which it is iuft that the deuill , and not God 
mould now haue fuch a foule. 40 5 

Queft. ffno man can perfectly keepe tht L Aft therefore fer- 
ucth it ? 

Anfve. Firft, to humble vs in regard of our miferable e- 
ftate hereby difcouered \ fecondly , to bee a rule of good life 
vnto vs. 406 

Queft. HoVemayVee be fauedfi-om onr finne s ? 

tAnfve* Only by the bioud of lefus Chrift laid hold vpon 
by a true and liuciy faith. 407 

Queft. Hotels faith firft begun and brought in the heart f 

Anfve. Ordinarily by the preaching of the Gofpcll, the 
holy Spirit inwardly opening the heart to beleeue thofe 
things that are outwardly preached to the eare. 4 1 o 

Queft. Hove doth faith exercife it felfe , and get more 
ftrength ? 

Anfve. By prayer,the exercifes of Gods holy Word,"and 
by receiuing the Sacraments. 

Concerning Grayer. 

Queft. What is Prayer ? 

Anfve. It is a lifting vp of the heart vnto God,only in the 
Name of lefus Chrift according to his will,in full afTurance 
to be heard and accepted at his gra cious hands. 4 1 2 

Queft. What need is there that the f aithf nil flwttld fray, fee- 
ing they are in (jodsfauour, hee knoveeth their Veants , and hath 
pardoned all their finnes f 

Anfve. By how much the more we are in Gods fauour, by 
fo much the more needfuH is it that wee mould cheerefully 
pray, both to pay the dutie that wee owe vnto God , to ob- 
taine the blefsing promifed, and to renew our afTurance of 
the pardon of finncdayly renewed through our great wtak- 
nefle. 4x6 


T H 

T A B L 

Queft. What times areffieciallyto bejpent in Trayer f 

Anfap. It is necefTary,that euery Chriftian make his pray- 
ers vntoGod eucry morning andeuening, fitting downe 
and rifing vp from meale , and at other times , as the fpirit 
mooueth, or occafions and other necessities require tohaue 
the heart lifted vp in prayer. 4 1 8 

Queft. How 3 and according to "what Prayer eught we to pray ? 

Anfw. The patrerne and forme for ourdire&ion is the 
Lords Prayer. Our Father ,&c. 41P 

Que ft. How many be the farts of this Prayer ? 

jinfw. The Preface,0#r Father : The Vetitions^ allowed 
be thy name : and the conclufion, For thine is the,&c, 429 

Queft. In the *Pre face, Why callyou God Father . ? 

tsfnfa. Becaufe he is ready as a louing Father to heare me 
calling vpon his name , whence I learne with boldnefle and 
confidence to come vnto him with prayer. 429 

Que ft. Why doeyoufay y Onr Fathered not my Father > 

*Anfw. Becaufe I ought to pray for all other the children 
ef God as well as for my felfe. 43 2 

Queft. Why addeyou in the "Preface y which art in heauen ? 

Anfw* Not for that I beleeue God to be in heauen onely, 
for he is euery where : but becaufe to bee in Heauen , isan 
Argument of great glory: whence I learne with reuerence to 
pray vnto him,being my Father moft glorious. 43 4 

Queft. How many be the Petitionsofthis Prayer ? 

Anfw. Sixe 5 whereof the three former concerne Gods 
glory the three latter concerne our felues. 43 5 

Queft . Which be thofe three concerning Gods glory ? 

j4nfw. Yix&yH allowed be thy name. Secondly ,Thy Kingdom 
com e. Thirdly ,7' hy 'will be done on earth,** it is in Heauen. 437 

Que ft . In the fir ft oft hefejwhat defireyou ? 

sAnfw. That the name of God may be glorified in the vfe 
of his Titles, Word,and all his Workes. 437 

Queft. In thefecond Petition "what defireyon ? 

^Anfw. That the number of true belieuers may be daily 
increased, that Gods Kingdome of grace being inlargcd,his 
Kingdome of glory may be haftened. 44$ 

Queft. In the third Petition 'what fray your for } 



E T 

A B L "E 

An fa. That I and all the people of God vpon earth may as 
readily obey Gods will , as the Angels ani Saints in Hea 
uen. 452 

Queft. Which be the three petitions concerning our [dues ? 

An fa. The firft,*/*//* vs this day,&c« 2. Forgiue vs our tref. 
paffes . 3 . Leade vs not into temptntion&c. 4*9 

Queft. What pray you for in the fir ft of 'thefe petitions I 

An fa. For all things neceffary for this prefent life, and 
therefore we aske but for bread.and but for this day. 460 

Queft. VVhat pray yon for in the fecond of thefe ^Petitions ? 
zAnfa. That God would freely forgiue vs all our fins, as 
we doe from our hearts forgiue the offences of nun againit 
vs. 471 

Queft. What pray you for in the third of thefe Tetitians ? 

Anfa. That the Lord would notfuffervs to be carried a- 
way by the temptations of the world , fiefh or deuill, to the 
committing of finne , but that he wonld dclmer vs from the 
euill of all temptation,hoth finne and damnation. 4U0 

Queft. Wherefore ferueth the conclufion, For thine is,&c. 

Anf It is added as a reafon of aU the Petitions, to fti eng- 
then our faith/that God being both able and willing, doth 
certainely yeeld to our requefts made vntohim, therfore we 
adde a note of confidence arid fay, Amen. 487 

Queft. V Vhat is the other exercife of the faithfully 

An fa* The right receiuing of the Sacraments. 518 

Of the Sacraments. 

Queft. The benefits being Jhewed 3 Vchich fteareto craueat Gods 
hands by prayer, What further meanes haucVvcfor the better a ffu- 
ring to our foulcs thepromifes of all jpirituallblef sings in Chrift? 

Anfa. The Sacraments of the new Teltame: t, which arc 
the pledges of the Couenant betweene God and his people. 


Queft. Wherein ft ands true repentance ? 

%Anfa. In three things. Hrft, in knowledge and acknow- 
ledgement of our finnes paft. Secondlv,in godly forrow and 
griefe of heart for them. Thirdly,in a godly purpofe to for- 


The T a b l $ . 

fake al 1 fin , an d to 1 ead a n e w 1 i fc for al 1 1 i m e to come. 505 

Qucft. What is Faith ? 

tAnfa. It is a certaine p°rfwafion of tjie heart,- wrought 
by the fpirit of God,grounded vpon his promifes,that all m ; 
finncs are forgiuen me in drift Iifus. 508 

Qreft. What is required in fetch as tome to the Lords Supper? 

An fa. To be rightly difpofed beforehand at the rtceiuing 
hereof. 532 

Qucft . What ought a man to dock efqrc his comming f 

<±Anfa. To examine himfelfc for his faith in Chn ft. 532 

Qucft How mayaman kg#W Whether he hath t: ue faith, or not 

An fa. By tvvo fpeciall fruits thereof, repentance for all 
his finnes,and ioue towards his neighbour. 534 

Qu e ft . Wherein fiands 1 ru e Rep entance ? 

An fa. In affoftion,when it is the fame towards our neigh- 
bour , that it is towards our felues , vo>d of malice , ha- 
tred, and cnuy , anddefirouso' his good, as of our owner 
and in ad ion, when wee are ready to doe good- vnto o- 
thcrs,as vnto oar feiues, and to keepe away hurt, as from our 
felues. «j . 7 

Queft. Whatfhall he doe that finds not thefi things in himfelfe 
after due examination f 

An fa. He may not keepe away from the Lords Supper, for 
this were a prouoking.ofGod to wrath, neither can h& come 
vnto it without offending in a higher degree. £39 

Que ft. What may* man doe then in this cafe f 

sAnfa. He muit humbly fue vnto God for the pardon of 
his {jns,ro ftrike his hard htarr, that hee may melt into teares 
for them, & conftantly cleauc to his cpmmandements, and if 
there be any dilkntion, he muft goe and be reconciled to his 
brother. 540 

Qucft . What eight a man to cioe at the Lords Supper f 
Arfa. He ought thankfully to remember the inward gra- 
ces of God towards him,by fixing the oiit ward fignes. $41 

Quell. What are the fe graces ? 

Arfa. Firft, the Lords giuing of his Son Iefus Chsift to 
death for vs, ft t foi th by the Minifters taking of the bread & 
wine,breaking and powring out,and offering them to vs all. 




Secondly , our neere vnion vnto Chrift, and how wee haue all 
purfpirituail food from hira,fet foorth by our taking,eacing, 
and inward digefting the Bread and Wine that become nou- 
rifhrnent vnto vs. Thirdly , the neere vnion that God hath 
made by Chrift betwixt all the faithful, fet forth by the fame 
bread,being made of many graines of corne,and by the fame 
wine made of many grapes. 541 

Queft. What is to be done after the receikting? 

Anfiv. We muft meditate of the coueuant of new obedi- 
cnce,renewed by this Sacrament , that wee may more care- 
fully performe it , and flie finne and vice all the dayes of 
our life. 543 


Qgeft. What is the Word of God f 

ssfnfo- Whatfoeuer is contained in the Books of the old 
and new'Teftament , and not any other Books,or writings 
whatfoeuer. 545 

Queft. How many, and Which are thefe Bookes? 

Anf The books of the old Teftamcnt are feuen & twenty, 
(jenefis, £xodw,Leuiticu4, Nunders&eHteronomy i < fojhua, Jud- 
ges ,RHth,the firft and fecond of Samuel,the firit and fecond of 
Kings, the fir ft and fecond of the Chronicles ,Ezjra,Nehemi^h, 
Efter i fob y r Pfalmes y Prouerbs,Ecclefiafies ,C "amides ,Ifaiah } !f ere- 
mUh,Ez*ekiel,Daniel,2Lndthz Books of the 1 2.fmall Prophets. 
I The Books of thenewTeftament are 16. Matthew 3 <JM*rk£, 
Luke, Iohn, the myitis of the Apoftles,the Epiftle to the Ro- 
mans f Rrft andfecond to the Cortnthians,GaLtians,Efhefians 9 
Thilippians, Colo fians ,zni two to the T hejfalonians , and two 
to Timothy, toTitus, the Hebrews, the Epiftle of Jams, and 
two of Peter, firft,fecond,and third of lohn,oi Iude, and the 
Reuelation of John. 545 

Queft. Are not the Apocrypha books fart of the Word of God} 

Anfa. They are not, neither haue been euer fo accounted 
in the Church of God, but are annexed,as being full of good 
inftniftions and hiftories, declaring Gods wonderfull Pro- 
uidence ouer his people Ifrael. 546 

Queft. What proof els there, that the other are (jods Word} 


T H 

T A B L B. 

aAnfxv. It is proued by their antiquity ,fome of them being 
before all other books, fundry times oppugned and fought to 
be burnt vp by perfecutors, and yet wonderfully prefer ued, 
and by myraclesfromheauen confirmed, which fhcwes that 
they came from hesuen,andare not of mans inuention $47 

Queft. Hairing this Word Written, is it net fuffic icnt for cur 
falnation Without any helpe by preaching. 

tAnfa, It is not fufficient.but it n uftalfo be fet foorth by 
preaching, that the hard places may be rightly vnderftood, 
we may be kpt from errors, and haue our dull hearts ftirred 
vp to embrace it 551 

Queft. What is the preaching of the Word of God > 

Anfw. It is properly the expounding or Come part there. 
of,teachinghence>the duties to be followed,andthe finnesto 
be auoy demand exhorting to doe accordingly, 553 

Queft. Who may py each the Vcord of Goa ? 

esfnfw. Onely iuch as are outwardly lcrt of God, ordi- 
narily, and when extraordinarie necefsitie doth require, 
all fuch as are inwardly ftirred vp, and mabied by Gods 
Spirit. 555 

Queft. What is required to the right hearina of the Vvord ? 

Arifw. To prepare a mans felfe by prayer *nd holy Medi- 
tations and by emptying the heart of corrupt affect ions to 
attend diligently and reuerently at the preachmg of the 
Word , and lay ing it vp in the heart, to doe accordingly all 
the dayes of his life, 557 



Ourteous Reader J? auing been mu6h de fired 
and importuned to print thefe J£ueJlions y 
and Anfwers done by themfelues , in re- 
gard this great Booke is too large to be lear- 
ned by heart - y I haue condescended to their 
Requejls y and printed them for the further belpe and benefit 
of Minijlers in their Churches ^ of Scboole-majters in their 
Schooles , and Houjholders in their Families ^ and it is cal- 
/<?</, The Englifli Tcacher^r, The A.B.C. enlarged; 
a$d are to be fold by IohN Mauio t, at his 
Shop in Saint Dunftons Churchyard 
tnFleetftreet. i 623. 

Nub 1 


Catechifme , fee foorth in the 
Booke of Common 



Hat is your name 1 

This Primer Queftion 
may be called, the way to 
the Church dore : it lea- 
deth to the mention of 
Baptifme , which is the 
gate of is 
prefixed before our Cate- 
chifme,as an Introduce ion,or familiar entrance,framed by 
queftion and anfwer .for the inftruc*tion of the fimpler: and 
therefore is not idle and vnfitting , as Tome would haue it, 
but very agreeable to the matter intended. In as much,as a 
Chriftian mans name doth not onely diftinguifh him from 
other men of different namesjbut alfo ferueth for a remem- 
brance, whereby the grace of God fhould bee ftirrcd vp in 
him. Thus the people had names of old ; zAdam 3 fignify- 
C ing 

Chu. ge of 

* Cyril. Teruf 
(aubjhat they 
changed fair 
name i, ok occafi- 
onvvas (fflred, 
s.rJ the c mill 
Laiv dtubal* 
low it. 

The fir H queftionofthe Catcchifmc. 

ing red earth ; Euab, a mother : <zAbram, an high father : 
//^laughing : /W^fupplanting : and the Lord hirnfelfe 
hath a name prefer ibed Jefu*, a Sauiour, &c. Nt ither were 
thefc names gjuen by chance, but Almightie God hirnfelfe 
being the flrft guide heereunto , and many times appoin- 
ting thename, then holy men followed ; and generally, all 
the world in former ages ,gaue names of fpeciall fabrica- 
tion, Tharaobs daughter called the Hebrew child drawen 
out of the riuer, Mofes, Drawne-out. Jopyh was proclai- 
med by Tharaoh the King, Abrcs, Father, when, as a father 
hee prouided for the Countrey, &c. A more efpeciall dai- 
ly Monitory may this bee to vs, for tint our name doth re- 
member vnto vs our Christian ProfeGion , that wee may 
walke worthy of the fame. And this may ferue for fome 
direction vnto vs, in the naming of our children , that we 
preferre not Heathen names where other are vfuall and 

gutsi. Whether may a man change his namc 3 or 

Anfxv. He may : Firft,by Gods fpeciaH comorund : as 
Abram was changed into Abraham-, SaraiAnto Sarah) laa- 
cob,into Ifrael-, Tmrjnto Cephas. feb.%, 43. &c Secondly, 
if he be concerted from a fa fe, to the true Religion : thus 
Saul his name was turned into 1 J aul : for in this cafe infi- 
dels and heathen men haue thought vnfit to retaine the old 
name: W hen Nebuchadnezjjir conftcrated Daniel vnto Bel 
their God,he changed his name into Belfiazjuir, Bels Trea- 
furer . Ananias, into Shedrach, which is, The King of the 
Planets hath infpired him ;. AzArias,into Mc^acki 3 Ventu\ 
and Mifitflyivxo Abedvego, the icr. ant of the nre. And the 
fame is the pradife of tne Tui kes at this day , if any man 
turne Mahomet en, \\z receiueth a new name,as that famous 
Prince, George Cafiriot of Epirus,ha«jhis name changed in- 
to Scandcbcg. .Thirdly ,a man may change his name for the 
\ lory of God,& his owne faftie, without hurt to any man. 
Thus Bitcer, in the tiniv; of King Edward the iixth, called 
hirnfelfe by the n me of Aretim Felinns •, *Bczji wrore two 


Of the CAtcchifme of Godfathers. 

Homilies vnder the name ofT^athaniel Neflkvas: that their 
owne names might not hinder tnePapifts from the reading 
thereof: Yet this approues not the changing of names,thc 
more (ccurely to commit any viliany , as was done by the 
late Tray tors of Nouember the fifth* 

Que ft. Who gaue you this name ? 

Anfw. My Godfathers, and Godmothers , in my Baptifme, 
Wherein I Was made a member of (fhrifl, a childe of God, and 
Inheritor of the Kingdom? of heauen. 

ExpUn. In this anfwer [ obferue three things. Firft,the 
time ofthenamegiuing. v &• In Baptifme. iror this is both 
anfwerable to the pradifeof the Church of God in all a- 
ges,(ince there was a acrament of Baptifme, or any other 
in the roo n; thereof, & ftandeth with very good reafon. As 
for the Cuftomedf the Church Abraham at the fir ft inftita- 
tion< f the Circamcifion is fai i, to haue circu i cifcihis 
fon tbecight day an I to haue called his name /p^cand this 
cuftome Ik- i as long as C i. cumci :ion, as may bee feene in 
John Baptift; When th y came to circumcife the b be 3 and czlled 
him Zach . r:as. And m th . Lord i cfu • Wh: n the eight dayes 
Were accompli flicd , that th yjhould circumcife the childe 3 his 
name W.ts t all d ItjTu. Cbicit. Gcjhom the ion 6fMoJ?s,was 
nan ed before his circumcifion, tor hee was afterward cir- 
cumcifed, when the Lord met Mofes in thelnne, and Would 
haue flame him. Rachel, Iaacobs wife, immediat'y after h.r 
trauell,na-Tjed her child 'Bcnom ; and during the time of the 
lfraelites being in the wildcrne(Te,for fourtieyeares",they 
were without circumciiion, but it is not likely they were 
without names. SoL This la ft was an extraordinary 
time.necefsitie made them difpen:e with Law for that ad 
of Rachels, it onely fhewes her defire,for the childe was rf- 
terwards caWcd Bern ami >;,vi7^.zz the circumcifion Laftly , 
for the rirft, no maruell though the cuftome of the Church 
were broken , feeing that Gods ordinance was alfo neglc- 
ded,for feare of impatient Zipporah, Secondly ,wl at fitter 
time can be to impofe names, then when we begin to bee ? 
W c are firft borne, & then haue the common name of man, 

C i then 



Luke i, 

Luke i.zi 


4- 2 5. 

Gene. 3 5.1 2. 
lot 5.2. 

Obicflhm a~ 
tbm anfvvited 

* Zzv.chm 

r 2{j£{om why 

Of God-fathers* 

then we are borne againe , andhaue the fpeciall names of 
Chriftians. The fcccnd thing in the anfwere,theperfons 
that giue the name, godfathers and Cjcdtxcthcrs. Ti i:e it is, 
that Tarents were alwayes wont to propound the name. 
Joftph directed by the Angell, told what the nameof Ufiu 
fhould be : Zachary 3 c£ hisfonnc Jckn .- and ordinarily. A- 
brahzmyMoJeSxfofefh in Egypt(alfo //*»»#& named Samel; 
and Rachel lofcpk .)8ut the Gpdfeth^rs 3 fol lowing the dire* 
fricn of the parcnts,haue xCed a long time to propound the 
name in publique : whenf^/ was to be circumcifed, it is 
faid,Tkr called his t;ame 3 &c* But his parents had the grca- 
teft ilroke in determining the name. Gne,writingagainft 
our cuftom herein,alledgeththe Councell ofNice.Can.^o. 
Let no faithfull man name his children by heathen names] 
and that of 'Barwitu. My parents called imTarrachtH;and 
out of DionyfwMhzt the Prieft was wont to aske the name 
at the Church doore ; and hence endeauoureth to procue., 
that Parents , and not Godfathers, are to name their chil- 
dren .neither at the time of baptifme 3 but before,for which 
he further addeth,that they, which were Adult 7, were wont 
to come before their Baptifme , and put their old names in 
the R eg ifter.Vnto which I anfwer.Firft,that of the Coun- 
cell of T^tce f is a meere forgery, there being but twentie 
Canons in all, or two and twenty at the moft. Secondly, 
admit it to be tiue,and that which followeth,it is no more 
then wee conftife, that parents haue, or ought to haue,the 
chief, ft ftroke in the names of their owne children. LafUy, 
for x\\q Adult l holding their own names, it might be through 
ccnniuency,infomc particular Church,atfome time only. 
For it is moft euident 5 that Godfathers were vfed amongft 
C hriflianSjCucn in the primitiue Church. ///g/ff/z/jBiflhop 
of Homeland Maityr.fpeakcs of them in his hft Dccretall, 
who was but i40.yeares after Chriftsir.caination,and the 
belt reformed Churches doe allow of them. Onc,a learned 
Do&or of Germany, defends this vfevpon thefe reafons. 
* j. It is not againft the Scriptures. 2 . It is moft ancient. 
3 . It proceeds from loue of the parents procuring them,of 
them vnder taking. 4. It is to the benefit of the Infant, if 


Of Free- will. 

the Parents dye. 5. It is an help vnto the Parents,to which 
may be added, that it is a meane to increafe mutuall loue a- 
mongft neighbours,when they fhal performe this duty one 
for another. 

The third thing in theanfwer is, the addition : wherein 
f Was made a member ofChrift 3 &c. Which is not Co to bee 
vnderftood, asthoughthe outward warning of water, did 
make the baptized partaker of thefe fo excellent benefits : 
for it is true of the Sacraments of the new Te (lament, 
which was faid of them of the old : ft is impfiible, that the 
blood ofBnlls and Goats jhonld take aWay [in. And in another 
place ; Circumcifon auailcthnothingjout a new creature. That 
the fame may be faid of Baptifme, fee in the Pharifes com- 
ming to lohn his Baptifme : O generation of Vipers (faith he, 
Who hath forewarned yon tofliefrom the Wrath to come? Where 
heefheweth, baptifme to bee a meanes of efcaping Gods 
wrath ; after an implicite manner; but withall,requires ver- 
tu? , which being away , baptifme auaileth not. And our 
Lord hauing commended baptifme toal,excepteth yet,fay- 
ing •, He that beleeneth not JJjail be damned . The cafe herein is 
diuers; Firft,in thofe that are of ripe yeres and vnderftan- 
ding : there is required of them a due difpofttion of repen- 
tance,and faith, adually performed by, and m themfelues. 
But in Infants it is enough that they pertaine to the Coue- 
nant,being borne in the bofome of the Church,andpref en- 
ted to the participation of gracious adoption by vcrtue of 
thu Faith of their Parents. 

The right vnderftanding then of this is, that in our bap- 

, tifme, we are facramenrally , or inftrumentally, made the 

children of God •, and really, and truly, when we are toge- 

: ther baptized with the Holy Ghoft ; if thou beleeue,and be 

• baptized,thou art made Inheritor of the Kingdome of Hea- 

'; uen,and this is afcribed vnto baptifme. Except a manbe born 

of Water and the [pirit, &c : asconuerting, begetting vnto 

Chrift, and building men vp in grace, is afcribed vnto the 

Officers of Gods Church. Wherefore let no man miftake 

this matter,thinkinghimfelfe fafe,when he is baptized, for 

he may,nay,infinite numbers doe,notwithftanding perifh. 

, C 3 Baptifme 

Hcb. »<U. 

Gal. 1 

Luke 3.7* 

Maik.i 6,16. 

Iohn 3, 

Regeneration ajcribed to Bap if me, how 

cbap t 2 [ 

Pvom,6.i fl 


Baptifme confers not Grace, Ex epere operato , as the 
Church of Rome teacheth ; but euer , in men of y eares as 
they were found in grace, they were thought fit to be bap. 
tized. Read of the Eunuch, o$(forneliw and his company, 
of the conuerts amongft the lewesat Peters preaching. 
Now then confider , whether this be thy cafe or no? Art 
thou indued with grace < Art thou baptized with the Holy 
Ghoft? Art thou baptized into Chrift ? Belecueft thou 
with all thy heart ? repenteft thou with a true and due com- 
punction ? If it be thus, thou haft put on Chrift, thou art 
buried With him by baptifme, into his death, that like as Chrift 
Was raifedfrom the dead, fo alfo thou fhouldeft Waike in nevenes 
of hfe. O well is thee,that thou art a member of Chrift,and 
inheritour of Heauen : If otherwife,thouhaft beene admit- 
ted to the water in vaine, thou art ftill in thy finnes. But, 
thou wilt fay , wherefore femes the remembrance of our 
baptifme then ? I anfwereloconfirme that grace, which is 
begun in a mans heart , if he beleeueth ,he fhall be hereby 
more confirmed*, if he be a true Chrift ian, he fhall be hereby 
regiftred in the Catalogue of true C hriftians , and all the 
fiends of hell fhal not be able to blot him out againe. I fit be 
further demanded , how can it be faid of all baptized, that 
they are members of Chrift. feeing there are many Hypo- 
crites,whobeare onely the badge of Chrift,but fight vnder 
the banner of Sathan. 1 anfwere, that our Church dothfnot 
vfurpe the gift of prophecy , to take vpon her to difcerne 
which of her children belong to Gods vnfear enable Elect i- 
on,bu tin the iudgement of charity embraceth' them all, as 
Gods inheritance ; and hereby teacheth cuery of vs fo to 
beleeue of our felues by Faith and of others by charity. St. 
^Panl in his falutations ftyleth the whole vifible Churches, 
to whom he writes by the title of Saints,and yet it is likely 
that by his extraordinary difcerning fpirit , lie could haue 
differenced the goats of his fiocke from the fheepe. How 
Riuch more ought we,with our blefTedmothu the church of 
England,at al chaftenings,prefume that facramental grace 
doth like a foule enquicken the body of the outward ele- 
ment, andreceiue thefefor our true fellow-members of 


Mans foare-foldejlate. 

Chrift,who hatic bccne made partakers of the fame lauor of 
regeneration ? 

Queft. What did thy Godfathers and God- 
mothers then for thee ? 

Anfw. They dtd promife & vow three things in my name, 
firfijhat [ fliould forfake the dinell,& all his Workes, the pomps 
and vanities of this picked World, With all the fin full lnfls of the 
flefh. Secondly , that Ijhould beleeneall the articles of the (fhri- 
ftian Faith Thirdly , that f fhould keepe Gods holy Will and 
commandements ,and Walkjn the fame all the dayes of my life. 

Explan. In thisanfArereobferue foure points,which are 
further tobe opened. Firft,wherefore this promife is made 
of forfaking the dwell, &c. For the refolutionof which^it is 
tobe vnderftood,thatour naturall eftate is carnall,and fen- 
fuall, yea a very fubie&ion vnto Satan. True it is, that 
man by his firft creation was holy and righteous, witneffe 
the Spirit himfelfe ; faying thus, (fod made man in his oWne 
fmage, in the fmage of Cjod created he him. And God made 
man iighteous,and this eftate of holines was accompanied 
with exquifite , and moft Diuine knowledge : for proofe 
wheror,the creatures were brought vnto him to be named, 
and as he named them, fo they were called : now his names 
did fo 6tthe creatures, exprefsing partly their feuerall na- 
tures,tnat if a moft cunning Philofopherhad ftudied all his 
life,lie could not haue done the like. Befides this, he being 
caft into a deepe fleepe,when the woman was taken out of 
j his (ide , did rightly diuine how neere fhee was vnto him, 
i fay ing : This isflejh of my flefh and bone of my bone, &c. A- 
1 gaine,vntohis knowledge was added a found eftate of bo- 
'. dy,(from all difeafes,) as death it felfe came in by finne: he 
could labour without wearines : for the fweat of the brow 
comes in after the rranfgrefsion. He could abftaine with- 
out prejudice to his health, he could haue multiplied yeares 
without gray haires , for he wasimmortall. All creatures 
did reuerencehim , the earth was all feruiceable vnto him 
without barrennc{fe,bryarsand thornes,none of all thefer 
pents and wiide bcafts, were noifome vnto him. The wo- 

c 4 


Mans foure- 
fold eftate. 
iOflnnouncy a 
Gen. 1.27. 


DcO/fic. ho. 
minis, cap. 17. 

2 Of corruption.,23. 

Rom 7.1 < # 



Iam.2,1 g. 


Rom. 6. 
lob ?*34. 

1 John 5 . 
Luc. 1.7.4,, 
Hcb 1 1. <5. 

2 Cor. a 

Of Free-will. 


man was without forrow in trauaiiing, without paincs in 
bringing vp hrr children,& without fubiection to the man. 
Both man & woman were comely without blemifh, warme 
without cloathes,naked without fhame. I dare not fay, that 
they mould hauc propagated without copulation , with 
Gregory T^yff: Now man is fallen from this eflate, fin pro- 
ceeding from one Adam hath ouerfpread all men. Allhaue 
firmed and are deprived of the glory of (Jod. There is in vs all,fo 
foone as we are,a want of all grace and goodnes, a prone- 
nes vnto euill,& vntowardnes to do that, which is pleafing 
to the Lord, as both St. Ta/d fetteth forth in himfelfc,fay- 
ing y The things Which f Would f doe not 3 Which f hate that do L 
And St. lames , Let no man fay that he is tempted of God. 
Lufttyhen it hath concerned brwgcth forth (in , &c . And hence 
it commeth to pa(Te,that we are the deuils fubie&s. For he 
that commit teth fin is the feruant of fin He is in bondage 
vnto the diuell all his life long. The promif e then which is 
made in our Baptifme, is that we fliall come out of this e- 
ftate of nature corrupt, into the eftate of grace, which is, 
when we follow not the fwinge of our owne difpofitions, 
neither fuffer the god of this world to rule in vs,but the law 
andwordofGod ; For heerein ftandeth mans reftauration 
and bringing into a third e(r.atc,which is the eftate of grace 
if the heart be purified by faith •, if he faithfully beleeuc all 
the Articles ofthe Chriftian faith, and be fan&ified to obe- 
dience of life , if he alwayes walke in the waves of Gods 
commandements ; faith giuing him intereftinthis eitate, 
and obedience certify ing,that he is truly intereffed herein, 
according to that of the Apoftle : Shew me thy faith by thy 
Workes. And as our condition vnder finne is moft terrible j 
fo is this vnder grace moft comfortable. Then wee were 
dead in finnes and trefpalTes : now we are dead vnf o finne, 
and aliue vntoGod in righteoufnes-.then we were feruants, 
yea bondflaues ; now we are fet at liberty, yea made fons 
of God : then wee were euery day in feare •, now we ferue 
the Lord all our lifetime without feare: then our bell: works 
did difpleafe God •, now, though we faile in many things, 
we are accepted according to that we hauc,and not accor- 

Mans fcure-foldeflate. 

ding to that wee haue not : then we were without God in 
the world to protect vs ; now wearemadencere,yeaof the 
houlhold of God : to conclude, we were at the day of pay- 
ment to receiuefor our wages,death, now we fhall not tad: 
of that death, but haue the gift of our God, which is eter- 
nall life. And heere is the lait end -, the fourth elhte or man 
indued with grace,which dial be without end the firfl: fruits 
of this are had heere , halfe the named foliowes at euery 
mans particular death , the fouk being placed in Paradife, 
and all is perfected at the day of Iudgement , when both 
foule and body inioy thekingdomeof God the Father. 
• Secondly, we are further to con lidcr, whether we be able 
and haue of our felues power to forfake the diuell^&c. and 
if not, whence we are to feekefor this. The words indeed 
feeme to intimate fuch ability, but they haue no fuch mea- 
ning : for we are dead in finnes and trefpaffes ; that is,haue as 
little ability to doe any ac~tofgrace 3 as a dead man hath to 
moue himfeife, or to dee any thing, that belongs vntorhe 
liuing. Wee are not fuffcient of cur felues to think? a good 
thought } at of our felues : ft is not in him that X»illcth,or in him 
that runneth.but in G od that flicVteth mercy* Where note, that 
as nothing in the worke of our conuerfion and turning 
from finne is afcribed vnto vs, fo all is afcribed vnto God. 
Wherefore Jcremiefahh, turnevs O Lord,andfoflnill Vrcebee 
turned, and the Apoftle 3 ft U God that Worketh both theWilt 
and the deed : and it is rightly decreed in an ancient coun- 
cell againft the herefie of Telagim. Whofoeaer fhall fay , that 
by the grace of the Lord, ^e are hcercin holpen agatnft f?:ne,be- 
caufe that by thu is opened vnto vs, What \^e ought to doe, and 
V?hat tofnrnne, and t hat it do t h net effe 5t t his in vs, t hat tyee 
chufc,and are ;Mc to doc Vfhat ttte are commanded, let him be an 
anathema : and not long after in' another ccuncell z Whofo- 
euer fia'lfay , that at Marts calling vpen Cjcd , his grace is be- 
fowled, and that grace it fife doth not \\?orke this in vs, that we 
call vpon him , he fpeakes againlt that of the Prophet Efay, 
f W aj found of them that fought mee not, and is>m mamfefed to 
thofe that asked -not after mt : May .the fathers in this Coun- 
cellgoe further , and denie any difpoiition in mans will 


Eph. 2 t 
Rem. 6.zi, 

Of glory. 

Eph.-. 2 . 
Of pie will. 

2. Cor. 7.5. 

LameBt < 2i 

Core: Milinir. 

Cone. AranC 
can 3. 




Rom. io. 1 4t 

Of Free-will 


towards God, as touching his conuerfion, according to 
that of Salomon: The Will is prepared of the Lord, Com- 
pare this with that , which is taught by the Papiftsatthis 
day , and iudge whether they be not iuftly charged with 

We are therefore to feeke for this at the hands of God, 
^wemuftreade, heare, andlearne, that we may be able 
'to fee. Firft, wee muft learne the grounds of the Chri- 
ftian religion, the Lords prayer, Greed, and ten Comman- 
. dements, and then diligently heare Sermons ; for how fhall 
I wecallvponhim, of whomwehaue not heard, and how 
fhall we heare without a Preacher? Hearing the word 
preached then is Gods principall ordinance to Legin in vs 
the grace of defiring to forfake finne,which where it is,he 
win fecond with more grace, of vtterly fhaking offthe do- 
minion of finne, according to his promife of giuing grace 
for grace. 

_^ Thirdly, we are to confider,what is the office which the 
God-fathers and God- mothers doe binde themfelues vn- 
tointhc behaife of themfelues. Now as hath bcene aU 
ready faid , neither men nor Angels can erred this worke 
of grace, it is a worke proper to God alone. Wee arc 
not therefore to fuppofe that their promife tendethtothe 
full performance of this , by themfelues^, as vnde ta- 
kers, orinfufersof grace, but to doe what weake helpe 
and meanes may be able to do,both by their care of instru- 
ction, if parents be negligent or departed, & alfoby prayer 
vnto God for thenn. Godfathers were of old taken for fure- 
ties;as when one is admitted to be apprentice to any trade 
hee muft hauc fureties for his trufty and faithfull feruicc : 
fo was it thought fit, when men turned from heathenifme, 
and were by baprifme admitted into the order of Chrifti- 
ans, thatfuchas were counted faithfull, fhould be fureties 
for their conftant and honeft proceeding according to the 
fame order , and this was done when men were of age and 
able to anfwer for themfelues , and hath euer fince held to 
be auailable to the fame purpofej and much more necciTary 
f for infants , when growing vp, they fhall be pricked for- 
I ward 

Of Free-will. 

ward vnto holinefle by them. O how greatly then are they 
tobeblamed, that turne this caftome into an idle cere- 
mony, by putting all care off: thus fruftratingthe intent 
of the Church, and deluding the congregation of Gods 

Fourthly let vs tale abriefe view,what be thofe abhomi- 
nations which a Chriftian at his firffc oath of allegeance to 
God, istoabiure folemnly. They are the Demlltwd his 
Vporhes, thepompes and vanities of this kicked World. 

Such an exprciTe forme of abreounciaticn of the Diuell 
and the pompes of the world is very ancient, and may well 
be thought to haue bin deriued from the Primitiue Church 
whereof we find exprefie mention in T ertullian i zx\& others, 
Very well therefore hath it beene continued in the Church 
of God , and retained in this our mother Church of Eng- 
land. True it is, that though fuch difauowing were not ex- 
prefiedat Baptifme, yet it muft nccdes be included impli- 
citly in the very ftipulation of that couenant , whereby 
we make ourfelues members of Chrift : But it is a more 
liuely and firme monitory vn:o vs , to hold vs in due alle- 
geance to our Lord and Sauiour, when we record, that we 
haue at the firft entring our names into his Band , and 
marching vnder his Banner , proclaimed an exprefie de- 
fiance and abiuration of all his enemies. Wh!leit this Me- \ 
| memo founds in our eares,how fhali we dare to fly cuer like 
traytors to that eremie : nay , fo muchastobe keneto 
maintaine correfpondence.,orcntert2ine intelligence with 
thofe that are pi ofefTtd rebels againft our Lore > I haue fo- : 
lemnly before God and the congregation forfaken the Di- ' 
uellandhisworkes, tocleauevntomy Lord Chriif, and 
to fet my felfe about his holy worke. Shall I then put my 
hand, orheaittothe workcscfSathan, of Darkcntfle, of 
D' ath ? Sure if i dot the Diuels worke, he will pay me my 
wages , the wofull wages or fmne ; what that is , if mine 
owne conscience did not fufficietttly vf braid me, the holy 
feruant of C hrift St. Paul doth further tell me,77?£ Wages of 
fin k "Death- I haue piofdledly renounced the vanities and 
pompes of this wicked worid. shall I ihtn turne feruant to 




2 Cor. $ i 



Regeneration dfcribed to Bapttfme, how 

Co empty and decerning a Matter, as is this wicked world ? 
Sure if I doe, the reward of my fmnewili be in the end no- 
thing but Vanity of vanities 3 all is vanity. Chrift my Re- 
deemer bought me out of this wicked world: fhall I fell my 
felfe againe Co that tyrant,and that for nothingPSuch profi- 
table Meditations are fuggefted , by thiscouragious defi- 
ance made in the firft entrance into our Chriftian warfare. 

But to returne to the fubieel: matter whereupon tlrs dif- 
claymingand forfaking is to be employed, it is a troupe of 
encompafsing andbeficging enemies ail tooneere vs,part- 
!y roundabout vs,and partly within vs, The Diuell,an in- 
uifible foe, moft powerfuil by his own fubtilty and malice, 
he fetteth vpon vs by fuggeftions to draw vs to his works. 
Verely none of them can be good, for hee can doe nothing 
butfinne,and would make vs like himfelfe. He employeth 
thefe workes and workemen when he breatheth into our 
foules the hcllifh pafsions of prefumption , defperation, 
pride, malice, murther of foules and bodies : contention of 
Religion, Atheifme,Herefie,&c. For the influence of {pi- 
ritual! wickedneffes, he vfeth among ail other inftruments 
theftrongeft againft our owne foules, our owne natural! 
purblind reafon , to wound our Faith : he hence whetteth 
and kindleth his fiery darts. The world a more vifible foe, 
moft infnaringby intiferaents and blandifhments^hat dax- 
leth our eyes with rhe lufter of glittering pompes,& fading 
vanities. Our putting on gorgeous apparrell makes vs eafi- 
ly forget our putting on Chrilt,and our longing to be cloa- 
thed with immortallity : fumptuous buildings make vstoo 
foon forget the houfe Tfyt made With hands )fchcb W£ bane in 
ffcf^^^.Feathers/anSjforetops^aintingSi&c Dofo fo- 
phifticate our bodies, & entoxicate ourfoules,as if we pre- 
ferred thefe enfignes of vanity } anddifguifes ofmortallbo- 
dies,before the hoped beauty & fplendor of glorified bodies . 

It feemeth then that all outward pompe and-fecular glo- 
ry is renounced in our Chriftendome. What then (hall be- 
comeof Kings Courts,Royallihewes,triumphs,&c. Muft 
thefe be ranged amongft the forbidden vanities ? 

Verely no. As there are in all well-gouernd Chriftian 



common wealths,diftirf&ions cf habits,ornaments.& btiil- 
dingSjto put a difference betweene feueiall degrees of fub- 
iects/o much more is it fit that there (fcou'd be a maieftick 
fplendor,whercby the Prince and his Ccurt may be confpi- 
cuous aboue others In dornibtts Return font, qui molibtu indn- 
mint is vefttKntur. It is the brainlick humor of feme Ana- 
baptifts,tolay all the woild IcuclK Nor is it marucll that 
they, who defie all Kings,as limbs of the wicked vvorld,and 
fconrges of the difcinles, fh.culd deny all roabes of orna- 
ment/ xcceding the sV'uts of a Weauers or Millers iacket. 
Our vow in Baptifmerenounccthnot ciuill pompes befit- 
ting particular callings or occafions,but theexcelTe of the, 
they being too muchpoiTciTed by thcm,tranfported with addicted to thcrr. If they thus entife vs to forger 
God,and become a fnare to vs,rr.ake vs to cling and cleaue 
to earthly things , then by our abufe they degenerate into 
the vanities of this Wicked World. Alas, this they dee too of- 
ten. God be mcrcifull in this to the beft of vs. 

The third foeis moil fenfible and infe-parable,becaufe 
neereitvs, moit power full in peifwading and conquering 
vs,becanfe it deakth with vs, not as a ftrangcr,but a deare 
part of our felucs. Our flelh is the wife of our foule, no 
maruell then if this be edi'y diavvne by that,as tsfdtm by 
Eiic^amffon by ( Dah!a 3 Jth&bby Jez.<bel. Hardly and rare- 
ly can wee with ftb , cheese this wife giueth 
vsdefperate ccunfell. to smfe God and ck. This weaker 
part of VMS the ftronger-by entifemchts, fo that we often 
againe* embrace it, and beget coirpkate finnc vpon it, 
though wee haue incurBaptifmc pionounccd a flnall di- 
uorccagainftit. T bffrrjfid hfftsoj ihef ( fb^Qu^ A \ K y fcht 
tgainftthefcule, yet ilickc as necrc cm foulesas thevciy 
natural! fitib. Locke to thy folfe there fore thou baptized 
C hriiiian, put on thy fpintuall armour of prcofe,0 thou 
champion of Gcd, prcfecute thy defiance againft life-De- 
uill,tbc world,and the ficfli, for that they arc all Gods cne- 
mies,and all enemies to thine ownc foule. Firft, that t-hty ] 
be Gods enen-;ies,is plaine; the Dcuill aduanccth himfelfe J 
as a God in this world, for which hee is tailed, theGedvf\l %< Z*l A *' 


7 he vz orldjhs 
fli h,and the 





Of Free-will. 

i Pct.5.7. 
1 Tim # 5,9. 

Rom. 7. 

this World 3 and a Trince that mleth in the ayre. No w hec that 
(hall take vpon himfelfe to bee a King , is the true Kings 
mod deadly and greateft enemie : Co is the deuiU, Tne 
world conftdered,notnaturally,as it fignirieth the frame of 
heauen and earth, or things needfary for the maintenance 
of thiscorporalllife : but morally, as fignifying vnlawfull 
or immoderate pleafures , or cares,abftrac~ting or entifing 
from God ; in this refpe6t the world is fuii an enemy vnto 
God,as that the friends of the world are pron >anced Gods 
enemies, & he that ferues the world,cannot but hate C ,od. 
Laftly.the flcih isfaidtofight againft the c pint of God. 
Moreouer,they be alfo thine enemies : The deuill as a Lv- 
on, goeth about feeking whom he may demure : We mutt 
prepare euery day to tight againft him : for wee are not to 
fight onely againft: flefh and blood, but againft principali- 
ties and fpirituall powers inheauenly p aces :,rhe world as 
briers and thorrus doth choke the feed of Gods word in our 
hearts, and make vs vnprofitable hearers : it is as a pit of 
water clofely made to drowne thy foule in perdition : an J 
the flefh fo ftrongly aflfaulteth thee,that it car ieth thee csp- 
tiue to the law of iinne,and neuer ceafeth vntil that it hath 
brought thee to be a mod: miferable creature, 

Qjgft. Doe you thinke,that you are bound 
to doe,as they did promifc for you ? 

J Anfw. Tes verily ,and by (fods helpefo J Will. And I heart i- 

j ly thanke our heauenly father >th at hath called me to this fiat e of 

faluation through leftu Chrifi our S amour , and f pray Cjod to 

giue mee his grace , that I may continue in the fame vnto my 

lines ende. 

Explan. This Anfwere is a manifold cord, binding the 
baptifed vnto thefe three duties. Firit,an acknowledge- 
ment of obligation to performe in our own pcrlons what- 
foeuer our Sureties hauc vndertaken in our name. The in- 
foluble ftrcngthof this bond is curdent out of reafon and 
common practife. The rule of Law is, i^uod cjuis per alium 
factt, per fe facer e vidctur. Whatfl man doth by another hee 
is in law taken to doe it by himfelfe. If I depute a rran to 




feale a bond for mec, his ad bindeth me as fure, as if I had 
performed it immediately by my feife. An oath taken by a 
Proftor in ammam Dcmim>\y tth vpon the fojlc of him that 
authorized the taker. 

Cbtett. But an Infant cannot make any deputation, nor 
can at all binde himfelfe, being not of iudgement anddif- 
cretion fo to doe , and therefore it feernes wee are fr< e, 
from whatfoeuer was vndertaken by others for vs at our 

Sol. Whofoeuer hath capicitie of being baptized,muft 
needs haue withall a ioyntabihtie tovndergoetheCoue- 
nantsof Baptifme, the dutie doth infeparably accompany 
the benefit. The ftipulation or others for an In'ant,where 
it is to his benefit, bindeth not onely in the gifts, but in 
the annexed duties If a childe haue an hand to take a be- 
neficiall Leafe, hee mull: alfo finde an hand to pay the rent, 
and petforme Couenants. Nor doth the Obligation of o- 
bedience binde the baptized,meerely by vertue of the pro- 
mife made by the God-fathers: though there were no fuch 
promife made by others for the -child, nor exprelTely by the 
partie baptized, ( in cafe hee fhould then bee of age ) yet 
this holdeth ex natura rei 3 as an infeparable Condition ac- 
company ing the .^acrament of Baptifme : in as much as all 
baptizing is into thefmilitude of Ckriftes death , and iirply- 
ethen oui parr,the Couenant of obedience mortification, 
and dying vnto (inne. Whofoeuer therefore, whether 
manor child hath abilitie to be baptized, muft meds with- 
all be of cripachie to vndcrgoe the couenants of Baptifme. 
Doth Baptifme conferre vpon thee the priuiledge of sdop- 
ticn to bee the childe at' Cod ? Semblably, it laycth vpon 
thee theyoake of Obedience , tol ee the dutifull feruant 
of God. 

Thefecond dutie is of proteftation,andrefolution to do 
and pci forme in action , what wee acknowledge due from 
vs vpon fiicb our Godfathers ftipulation. Fitly therefore 
follow thofe words, 'By Cjods hclpefi J ttv'//. 1 his bnngcth 
the duties home to vs , and faiineth them net onely in^our 

vnderftanding , but in our wil s and affections, 

Rom. 5. 




a^ content to profeffe this obligation, but ths moll are 
flow to achieue this refolution. 

A third following dutie is of Prayer , and that in both 
kindes : Firfl:, Thankfgiuing to Go J for calling vs to this 
blelTed eftate ; and then, Petition for the grace of perfcue- 

Thanks to God is here firfl: in order of nature: for who, 
Considering bee made the childe of God , doth 
not at the firfl: apprchenfton breake forth into the acknow- 
ledgement of Gods goodneite , and glorifying his blelTed 
name for fuch vnfpeakable , before he dare prefume 
to beg a further guift from the fame hand ? Saint PmI in 
mod of his Epiftles, beginneth with commemoration of 
Gods fundamental! mercies in Chri{t,and thanks for them, 
before he proceed to new petitions for continuance of fa- 
uing graces. Thankfgiuing to God for grace, is the fruit 
of the firft grace,and the feed of the latter. 

Laftly , petition for Gods grace, for continuance in 
grace,fhcweth : 

Firfl:, that it is not in our power to eftablim.ourfeiues, 
but that we mud c-raiie tliis blefsing of him, who is the firil 
Authour,and laft finifher of our faith, by whofe power we 
ere kept and confirmed vnto faluation , namely the fame 
power and mercy by which we are firft taken out of the 
iawes of hell,as I haue {hewed before inhandling theabili- 
tie of forfaking the Deuill. 

Secondly, the difference herein appeareth,betweene the 
twoeftates of grace and glory ,the imperfection of this life, 
and the abfolute perfe^ftneffc of a better. Here we are ftill 
,tointrent, Lordincreafe our faith : Lord ftrengthen our 
hope: .Lord afsifl our patience. But there we lTiall not need 
to make requeft for eftablifhment : our faith fhall then bee 
euacuated, by accomplishment $ our hope fulfil led,by frui- 
tion; our patience needlelTe, where there lliall be no tribu- 
lation. There theexcrcife of the foule (hall be in admiring, 
adoring , and magnifying that mercy and bountie, which 
Jiath preferued vs to the end of our mor.tall liucs, and hath 
crowned _vs with life euerlaftine. 





Of the Creed. 

Qju 2 . *TpHou iaift that thou art bound to doe as was 
A promifed forthcc, which was, that thou 
fliouldcft belceue the Articles of the Chriftian faith.let 
me heare thee therefore rehearfe the fame, 

Anfvv. I beleeuein God the Father almighty y maker of *heauen 
md earth 3 and in fejws Chrift his only Sonne oar Lordjtohich Veas 
conceiuedby the holy Cjkofl, borne of the virgin Mary \fuffred vn- 
der Pontius Pilate, Vitas crucified 3 de ad and buried, hee defcended 
into hell, the third day he arefe agatne from the dead \and afc ended 
into henue'n y he fitteth on the right hand ofCjod the Father almigh- 
tte from thence he flj.dl cometoiudge the quiche and the dead. : I 
beUtite in the Hot; gh oft y the holy (athoh^ue Church, the (Com- 
munion of Saints 3 the forgiueneffe of firtnes ,the refurreftion of the 
body, and the life euerlafting. Amen. 

ExpJan. before I cometo fpeake any thing of thefe Arti- 
cles in particular, a few things are to bee promifed in gene- 
rail. Firft,touching the name wherby they are called. What 
Articles are , it is well knowne to euery man , and fo is the 
other name, the Creed of the Apoftles. The proper name 
heereof inGreeke, in which tongue, thefe Articles were 
firft penned,is St^C^or, Symbolum Ayoftolcrum : which figni- 
fieth either a note, a marke feruingto diftinguifh betweene 
one fouldicr andanother,orafumme of money caft in,whieh 
wc call a Shot. 

It is likely, and Hiftory confenteth heerein, that the Apo- 
ftles difperfingthemfelues ouerthe worid,according to their 
Commifsion to preach the Gofpell, aduifedly compiled an a- 
bridgement of the fame to rcmaine, as a rule , according to 
the Analogic whereof, (though the Church were fcattered 

farre and wide,yet both teachers and hearers might bee held 

D in 

The SjmboU 
efthe A$o* 


Aug, dc 




;*; theSymbo! 
of K^me , 
this ph/ afe, 
He f (licen- 
ced into fall \ 
of the ha* 
(fern Clin- 

7 he Creed of the Apples ftnned. 

in an holy agreement of the fame faith : and herefies*arifing, 
being brought heerevnto , as vnto a Touchftone, might bee 
tryed,and being found droffe, reieded. And becaufe that e- 
uery one of the twelae compiledfome part,(which being put 
together make the whole)it obtained the name oiSjmbolkm: 
as Augufiine teftifieth(if it be his owne, where he recitethin 
particular the feuerali words put in by euery Apoftle. Thefe 
were gathered faith he by Titer. 1 belceuc in God the Father 
Almighty. By lohn^Themaker ofheauen and earth. By lames. 
In fejiu Chrift his only Some car Lord. By Andrew, Which Vcas 
concerned by the holy Cjhoft 3 borne of the virgin Mary. By Philip 
Hefujfcredvnde/Vontius Pilatc,&c. By Thomas Hee defen- 
ded into hcll,and the third day rofefi cm the dead '. By Bartholo- 
Diew, Hce aft ended into heaven, andftteth, &c. By Mathew, 
From thence hijljall c cme t a Judge, t he-quick* and t he dead. By 
J ames the Tonne of A Ipheus J belceuc in the Holy gh eft, &c. By 
Simon Zelctcs,T he (fcrr.m union of Saints, By ludas,iames 
his brotht x^The refurrctlion of the body. By Matthias, The life 
euerlaftwg. Amen, ,\ . ; ,w„ ■ , . 

Ali which I haue inferred, as probable, net as tveerf&tily 
inforcing, that iuft, according to this forme , it was firft (et 
foorth by the Apoftlcs : for both the phraics of Descending 
into hell , and Catholike Church , may feeme to bee of later 
ftampe : and morecuer,if it were thus certainly penned by 
them, it were a pait of Cancnicall Scripture. The common 
opinion ofourDiuinesis,that it is called the Symboll of the 
Apcftles , becaufe it was gathercdout of their writings,it 
may be by fome of their difciples that heard them. For mine 
own parrhauing recited thus, what I find touching the name 
and hi ft colled ion of thefe Articles, 1 will leaue euery man 
toiudge,asr.eafonfhall induce him to doe. 

Secondly, concerning the number of Creedes. It iscer- 
taine, that there haue beene many ; fome compiled by whole 
Councels, feme by fcuerall earned men of the Church, vpcjfi 
fpeciall occasion, but none of thofe j which hauc beene made 
uy the Orthodox, doe any whit differ in fubfknee from this 
of the Apoftles-they doe only fet downe in more words, that 
which is here contained in fewer,and fo may ferue inftead of 


The numbers of the Creed. 

fom - Commentaries vpon this of the Apoftles. The princi- 
pal! is the N icene Creed , made fomc three hundred yeeres 
afcer Chrifts Incarnation,vnto which were confenting 3 1 8. 
FatherSjCVv/rW im the great Emperor being Prefident. This 
(becaufe of Arias, who denied thrifts Diuinity) is larger in 
letting this foorth, how he is very God of very God, and of 
the fame fub (lance with the Father. Next is the ^Athanafian 
Crced,madc by that holy mznAthanaJiuj,whoby the Arrians 
"was much perfecuted : but he made this as for a teftimony of 
his owne fincentie in the truth , Co alfo to inftrud and con- 
firmc others. And of like fort is the Ephefine .the Calcedon ,the 
Agathen,<$-cSo that we need not be doubtfull,becaufe there 
be many , which doe embrace,know,and receiue this ; and fo 
thou doft know and receiue them all. 

Thirdly concerning the ends, why this was committed to 
writing. They were fundry and excellent. Firft(as hath been 
already faid) to bee a rule of Faith , and a preferuatiue from 
Herelie. 2. That it might be a mcane of diftm^uifhingbe- 
twixt.true Chriftians and Heretikes . 3 . That euery man en- 
tering the profession of Christianity, might continually haue 
before his eyes that faith, for which he fhould fuffer perfecu- 
tion , and to the defence whereof, hee fhould (land vnto the 
death. 4. That euery one of thcCatecbumem( which were 
new conuerted Chriftians) might haue in a read in efle, what 
to anfwere in their baptifme , when the Minifter fliould de- 
mand, What be'eeueft thou ? or according to that of Philip to 
the Eunuch : (If thou beleeueft Vvith all thine heart 3 thou mayefl 
be baptized, mto which he anfwered, / beleeue that fefm is the 
Son of God.) So when one of them was demaunded,Beleeaeft 
thou aright? he could y according cq this forme of confefsion, 
anfwere : ./ beleeue m God, &c. And if thefe be the ends, and 
according to thefe onel/ be the right vfe of the Creed; then 
muft it be acknowledged a grotfj abufe amongft Ample peo- 
ple,to vfe it for a prayer ; for the remoouing of which, as al- 
fo for fignification of our readineffe and conftancy to defend 
the true Catholique Faith : It is rightly prouid^d in our 
Churches , that all fhould (land, whileft it is in rebearfing. 
Some, I knowe,are offended heereat , and doe refufe to con- 

D 2 forme 


The Creed 


the Creeds 


Aug. rom. 

Re in. <. IS. prc- 

T/><? Creed of the Affiles yenned, rvby 

forme themfelues to this order , but truely they are too too 
diforderly : for befides, that hence there is a confufion of ge- 
ftures in the Church, fome ftanding, fome fitting, and others 
kneeling,tothe hindering the ignorant, f^orn tht knowledge 
of the right vfe,how doe they anfwer the reuerend behauiour 
of the firft Chrift ians, who were wont to (tend, during the 
whole time that the Word was in reading, except very aged 
and impotent perfons, it being nowfofarreyeelded vnto 
them, that they are required to (land onely in the time of rc- 
hearfing the Crecd,as being a fbort abridgment of the Scrip- 
tures ? or how doe they gn;e teftimony of their confent, ih. 
the faith rehcarfed, when as conforming themfelues to the 
Miniilers gefture in prayer , to teftifie their cenfenting de- 
files herein, they are altogether vncomfoi table in the other 
of Confefsion? 

Que/l. Whatdoeft thou chiefelylearnf out 
of thefe articles of thy faith ? 

A nfw. Firft y 1 learne to beletue in God the Father, who hath 
made me and all the Vtcrld- Secondly yin God the Sonjfoho hath re- 
deemed me 3 and all marked. 1 hirdly 3 m God the Holyghoft, °>&>ho 
hath fan tli fied me 3 and all the eltEh people of God. 

Explan. In this anfwer, one thing muft be warily vnder- 
flocd, ii. How Iefus Chrift the Son of God ; may be fayd to 
haue redeemed all man-kinde : other wife, euery mans eftate 
ft al fee me good £nough,fithby him all are redeemed Vnder- 
ftand it therefore , as other like phrafes in rhe Scriptures , as 
that to the Romans; As by theojfence of one 3 t he fault came on all 
men to condemnation : foby themftifyihgof one, the benefit aboun- 
ded towards all 3 to the tuft 1 fie anon of 'lift j&c&y which is meant, 
That all men which attaine to the luftification of life s arc 
made partakers of this benefit, by no other meanes,either in 
Heauen , or in Earth, within then felues,theobieruationof 
the Law;or without them,the metits of others, holy men, or 
Angels; but oncly by the righteoufnefte of Chrift. So accor- 
ding to St. tsfuguftines like expofition of another Scripture 
phrafe tending heereto : Chrift may be called the Redeemer 
of all mankind: not becaufc all are a&ually redeemed by him; 


Of Chrifis Redemption. 


but becaufc no man is redeemed by any other but Chrift 

When we fay, he redeemed all Mankinde, the meaning is, 
he is the onely Redeemer of all men , who attaine this great 
benefit of redemption and faluation, bynoother, according 
to that memorable fay inz>Therc is none other name giuenvnder 
Heanen ^hereby tobe faned,bttt the name of le fa. Nuchas like 
better of the diftindion (viz.. He redeemed all men, that is, 
in regard of the fufficiency of that he did , and fufFered , but 
not of the efficacic thereof) may follow it if they pleafe: 
For the pafsion of Chrift was futable to his perfon, his per- 
fon of infinite excellency could not be fo abafed, without in- 
finite merit, accrewing by fuch humiliation : his dying was 
more then equiualent to al the worlds perifhing euerlafting- 
ly in Hell. Whereupon in giuing himfeife aranfonae for fin- 
full man, he is rightly faidtohaue redeemed all mankind, for 
fo muchas he paid the full price of an vniuerfall redemption*. 
And this is the fame in fenfe with that faying of lohn, Behold 
the Lambe of God that taketh away thefinnes of the Vtorld. John 
i. 29. Wicked men and vnbcleeuers are not hereby fecu- 
rcd j but more iuftly and deepdy damned , as treading vnder 
foote the Sonne of God,andprophaning his blood. 

Quefl. 3. Whom do thefe. Articles of your Faith con- 

Anfw. The firft part of them concernes fyd j the fecond the 
Church ofCjod. 

J&eft.^. In the firft part^concerning God, what doe 
you learnc tobeleeue t 

Anfw. FirftJ learneto belcene in Cjod the Father : fecondly, 
m Cjod the Sonne : thirdly } in Cjod the Holy Cjhoft. 

Ex flan. The articles of our faith,being a fum of all things 
neceffary to be knowne and beleeued vnto faluation (as hath 
beene already faid) comprehend therefore not oncly things 
concerning God , bu: alfo the Church of God, fo that they 
may be fitly confidered in thefe two parts. And becaufe the 
knowledge of God isprincipall , and the greateft part of a 
Chriftianmans taske, the maine things concerning him,are 
D 3 firft, 



Efay 41.23. 

That there is a God. 

firft,and more largely fet cowne, and then brief y thofe of the 
Church. New, foifcmuch as a Commentary of Catechiime 
is in this Treatife intended, 1 would not wili ingly ieaue any 
ground of our Religion vntouched,& therefore haue thought 
it needfull here to infert fome things more generall, concer- 
ning God.and then to proceed to the feueraJ articles as they 
lye in order, i. WhethertherebeaGod. 2. What God is. 
3. How many Gods there be. 4. 1 hat God is both Father, 
Sonne, and holy Ghoft. 5. IhatFather, SonneandHoly 
Ghoft are but one God. 

<£ucfi. 5. How knowefhhou that thcreisa God/* 

Anfw. Many wayesjwt chiej riy by mine oVene confidence y ac- 
cufing me for ft tret Jim, Vrhrch cannot be but znto an infinite wife- 
dome that knovces the moftfecrete thcughts of the heart 3 fnch as is 
neither ManfDiiull.nor iyingell font Q 'ad alone, 

Sxplan. Such is the Atheifme of thefe times that this had 
need be taught for a ground of Rel;gion,though it be indeed 
a ground in reafon meerely natural!. Now this is to be read, 
not onely in the booke of confeience \ but fecondly , in the 
bookeof Gods Judgements, taking notorious wicked men 
oftentimes, in the very inftant of their finning, andfingling 
out guilty perfons by lots, as zAchan^ndfcnah.and wonder- 
fully difcoueringmurthers,& other vi!lanies,thatthey might 
not efcape vnpunimed. Thirdly , in the booke of Prophefies, 
in which are things certainly,and particularly foretcld,loryg 
before they come topaiTe,farrepa(singthereachofany crea- 
ture. And thefe two,the Prophet Efay producethas maine ar- 
guments againft heathen Gods , for that they are both wan- 
ting in them , and are onely to be found in the great God of 
all. Shew the things that are to come here after, that Vve may know, 
that ye are Cods : doe gocd 3 or doe emU , that "fre may declare it. 
Fourthly, in the booke of Gods creatures wonderfully made, 
and fet in order,andcuer fince their creation prefer ued, when 
as the nature of the earth is to be hcauy , and there is no folid 
thing to vphold it, for it is founded vpon the waters, being 
fuftained in the place onely by the hand of God,the nature of 
the water is to oucrflow all the earth , and the nature of the 


That God is one. 

vifible heauens to be confounded with the waters , from 
which they wereraifed. Fiftly, the confent of all Nations, 
among which there is none fo barbarous and brut ifh, bu: ac- 
knowledged a diuine power gouerning the world,benefici- 
all ito all raankinde,and auenging finne. Nay, the very nature 
of "man doth fo farre abhor direct Atheifme , that rather then 
haue no God he will make him a God of ftone or wood. 
Laftly , in the booke of holy Scriptures being maintained 
withoutany flefhlyarmc, againfl the rage of all tyrants, e- 
fpecialiy fince the incarnation of the Lord Iefus, where eue- 
ry page giueth fome teftimony of the God-head. 

jQt^ejl.6. Howmany Godsbethere? 

Anfw. 'But one onely tru%god, the refi are but fdolsfet vf by 

Ex flan. Strangely did men dote of old, that followed a 
number of Gods , our light is fuch (thankes be to God) that 
in the darke ft corner of this land men doe know that there is 
but one God : And this is mod cleare by the light of reafon : 
thus. God is infinite; but there cannot be two infinites, 
for then there fhould be fomewhat beyond the infinite , and 
vncomprized in it , which is a contradiction to it felfe. 
Therefore there can be but one God. The like reduction 
vnto impossibility of p'urality may be made out of the at- 
tributes of omnipotency,independencie,fupreme goodneffe, 
andthelike, which are capable onely of vnity. Butheere- 

, in I rather referre to the found Principles of true Philofo- 
phyA T rged by fome of the Platonicks and Schootemen,et ra« 

I , ther to the tractates of the Fathers, who haue fpent much 
time heereabout in their writings, and foundiy prouedthe 

[ vanity of allother Gods. 

'£*$• 7- What is God i 

, Anfw. He is a fpirituall ejfence mojr Jim fie .infinitely fYejent, 
• holy^ifejujt.and mighty, the freator } prefiruer 3 and aneiy gvitr ■- 
noitr cfthe Whole World. 

Ex flan Here I call God Eflence,becauk he alone hath being 
himfeife,and can fay f pother things are ail or him Jfintu- 
, D 4 all, 


2 Pet.?, 5. 

Exa?.:.i j. 



Efcy 6.3. 

Exod 34.7. 
Gen,i 7 .i. 

Gen. i 
PfaU 5 . 

A€tsi 7 , 



Fir^ Article 9 

all , becaufe he hath no body , nor members of a body, as we 
haue, moftfimply ; that is,moftpure, without mixture of any 
corporall thiamin finitely prefent y that is,filling all places with 
his prefence,for he is euery where ; infinitely holy fox the holi- 
eft Angels are not to be compared vnto him,infin it elyVeife, for 
he knowes all things, pail, prefent, and to come, and all fe- 
crets of all hearts , he knowes how to turne ail things to the 
befl for his owne glory, and the good of his people ; infinitely 
luft> he cannot be corrupted, he will net fuffer finners to e- 
fcapevnpunifhed , but will plague them to the third and 
fourth generation •, and infinitely mighty , all power is of him, 
the mightieft in the world are limited , and goe no further 
then they are permitted,he alone can doe whatfoeuer he plea- 
feth himfelfe ; the Creator of the vMole \\>orld 3 for he made all of 
nothing, both heauen and earth, and the great waters, with 
all creatures*, thepreferuer s \t is he that preferues and vpholds 
all things euer fince they were made,by him the earth is efta- 
bliflied,that it moueth not,the waters are maintained for na- 
uigation,and the Heauens,with theSunne, Moone,and Stars 
fuftained aboue,for the comfort of this netherworld ; by him 
the fruits of the earth are brought forth for the nourifhment 
of man and beail:, and by him we feede and liue, and one ge- 
neration is prouided to fucceed another. La&lyythegouernoitr, 
for he rules in all things by his prouidence both fmall and 
great,a Sparrow fells not to the ground without him,not one 

g&Jl. 8. Into how many perfons is the God-head 

Anfw. Into three 3 the Father >Sonne 3 and holy Ghoft. 

Bxplan. It is not fufficient for the true knowledge of God, 
to be feene into the nature of the Godhead,which hath beene 
already in feme meafure handled, but we muft alfoknow 
God,as he is diftinguiflied into three perfbns,of which euery 
one is very God, Therefore in this confefsion, isdiftinft 
mention made of them all if wee vnderftand it thus : / be- 
leeue in God the Father, &c. that is, 1 beleeue in God who is 
the Father , and in God , who is Iefus Cfarift his only Sonne, 


In one GodheAd three ?erfons. 


and in God,who is the holy Ghoft. Moreouer the holy Scrip- 
tures doe giue large testimony heereof : Firft , that God is 
the Father, Sonne, and holy Ghoft. The holy Ghoft defc ended 
vpon him like a Done, and a vcyce came downe from beauenfay- 
ing,this is my beloued S*nne,in U 1 horn f am Vvellpleafcd. Heere it 
the Father (peaking from heaucn , the Sonne baptized vpon 
earth, and the holy Ghoft defending from heauen to earth 8 
againe, it is commanded to the difciples. Goe teach all nati- 
ons, baptizjng them in the name of the Father, Sonne, and holy 
Ghoft ; and plainely . There be three that beare Voitneffe in hea- 
uen,the Father, the Word, and the Spirit. Secondly ,that euery 
one is very God, not onely the title afcribed vnto them, but 
their very works do declare. For what is the Creator of the 
world ; is it not God ? but fuch is the Father. In the begin* 
ning God created the heauens and the earth ,&c* Suchalfois the 
Sonne. *By him Were all things made, and without him Vpos made 
nothing that Was made : and fuch is the holy Ghoft. By tin 
Vvord of the Lord Were the heauens made, and all the hoft of them, 
by the breath, or Spirit of his mouth. Againe, is the gouernour 
andpreferuer of al things any other then God?But as the Fa- 
ther is fuch , without whom a little Sparrow falls not to the 
ground,fo is the Sonne : for, the Vvordfuftaineth all things ,and 
(o is the holy Ghoft Jtohich is fent forth ,andnntweth the face of 
the earth. 

Slueft. 9 If in the Godhead there be three perfons, 
andcueryonebevery God, how fay you then 3 that 
there is but one God i 

Anfw. Although there be three perfons , yet is there but one 
pnely (fod in fubftance ,one infinite power, and one eternity. 
• Explan. This point is very my fticall, and therefore hath 
bred many herefles in fome , denying the Sonne to be God A 
andfome the holy Ghoft, becaufe they would not fubied hu- 
mane reafon to diuine mifteries. But the Scriptures are moft 
plaine for it : Firft,becaufe r hey teach but one God only. Se- 
condly,becaufe they teach this very poirt-iofonnany words, 
Thefe three are one Thirdly becaufe that eucr when they ex- 
press the LordGod/C is by thefe wov<uS } fekouah : Elobim,pio- 

- EE*L 


Mau.3 s Ttf, 


i Iohn 

Gen i 


Mat 10.29, 



Iohfl s,y\ 


Efcy 40.15. 


Semtf< ad, 
fiat* men* 

Firfi Article. 

perly englimed,The LordGods,that is,Godinmoreperfons, 
which is but one Lord. Aiigttfline {heweth by a companion, 
that this may be in natural I reafon : The light of the Sun, the 
light of the rnoone , and the light enlightening the ayre are 
three lights,and yet but one Sunne. But what fhould we en- 
ter comparifon betwixt things finite and made, and the infi- 
nite Creator of all, betwixt terreftriall generations, and fu- 
percelefliail ? Why fhould we feeke to tye him to the law of 
nature^vho is aboue nature ? It is no argument,man cannot 
beget a fonne,//& Qontemporaneum^hich begins to befofoone as 

I" himfelfe 3 and of whom it can be faid, he makes but one man 
together with him,therefore neither can the Lord ; for fo the 
Lord mould be like man , when as in refpect of him not men 
onely , but euen all the world is as a droppe of water. It is 
farre more abfurd , then that of the Saduces , comparing 
our prefent fraile eftate , with the fpirituall and eternall to 

tAriftodcmpu a Phi lofopher, faith dAitguftine laboured ma- 
ny yeares in finding out the nature of a Bee , neither finally 
could he : and how then fhould we comprehend the Trinity ? 
See more in my Tractate vpon the fixth to the Romans 9 lib* 
2*cap.%* Sett.i.&cap.6. Sett..i» 

guejl. ic. What doe you learne heerc to bc- 
leeue concerning God the Father 5 and in which 
words i 

Anfw. f learne to beleeue, that God is my Father 3 able to do all 
things ,t he Qreator of the 'Whole World, and the Lord and go Hern or 
of the fame, fn thefe Words. I beleeue in God the Father Al- 
mighty,maker of heauen and earth. 

Explan. In the handling of thefe Articles of our Faith par- 
ticularly ,my purpofe is to followe one, and the fame method 
throughout, vifr Firft to fhewe the meaning of the words, I 
then the ground of ho!y Scriptures,out of which they are ta- 
ken^and laftly, how we are to expreile in ourliues, our faith 
in euery Article. 

Firft therefore touching thefenfeof this Article, f beleeue, 
that is,I my felfe doe particularly know,and beleeue whatfo- 


Three Pcrfins, but one God. 


euer is here fee down,and acknowledge it my duty foto doe, 
and not to reft contented wrii h a gcnerall faith, beleeuing, as 
the Church be!ecueth,without knowing the tilings beleeued: 
or withagenerall faith beleeuing theic things generally to 
be true,without apply ing them to my felfe. For there is one 
kind of faith , which doeth onely beleeue thefe things to be 
true,fuchas is the faith cf the Deuill, who is faid to beleeue, 
and tremble, and this faith is naturall, and hiftoricall, repro- 
bates doe attaine vnto it : there is another, which beleeueth 
thefe things to be true,but yet in theapplicatio is altogether 
doubtfull," and onely hoping well in regard of Gods mercy, 
which is the vncomfortable faith of the Church of Rome,and 
this can neuer fpeed at the hands of God, if that common 
fpeech of Chrift be true , According to thy faith be it vnto thee : 
and that of fames. If any man Want Wifedome 3 let him aske it of 
Cjod,andlet him aske in faith Without wauering.lhe true fauing 
faith exceeds all this , and certainely refolues the beleeuer, 
though in regard of fin, there do oftentimes arife doublings, 
but thefe are only weakeneffes inbeleeuers, not of the ef- 
fence,or nature of faith. To proceed, J beleeue that Cod is my 
Father : that is,I do not only beleeue,that God is the Father 
of the Lord lefus Chrift , nor that be is only the Father of all 
things by creation,but that he is my Father by adoption and 
grace,andthat I am his child,rhough by nature 1 be the child 
of wrath : fo that he is a Father by gcneration 3 by creation,& 
by regeneration,or adoption. My Father able to doal things, 
that is all things, which it pleakth him, all things, that are 
arguments of infinite power,without exclufion of the Sonne, 
or holy Ghoft , for the Sonne alfo is able to doe all things, 
and fo is the holy Ghoft ; and thus I beleeue him to be the 
creator of the world alfo, andthegouernour, forthatthis 
is afcribed vnto the Father, as his proper worke, as the pro- 
per worke of the Sonne, is the redemption of his people,and 
the proper worke of the holy Ghoft theirfan&irication, nei- 
ther of them being excluded from h:.u ing to .doe in the 
worke of creation, rederrpticn. andfan&ifkation. Accor- 
ding to that maxim indiuinity. Opera trinitatis quoad extra 
funt indmfa 3 The Works of the Trinity Without are all indittifMe, 



I he light 




God is Fa* 
Pfal 2.7. 
Matt,; r< 

ti«o of God 

Gen. i. 

Tbefirjl Article. 

And onely within June the feaerall perfons their peculiar 
worke*,Iieerc the Father onely begets,the Sonne onely is be- 
gotten,and the holy Ghoft onely proceedes , and thus much 


for rfi( 

Secondly, for the grounds of this Article, and firft, that 
God is a Father,and firft by generation. Hence it is,that he 
caileth Iefus Chrift his Sonne. Thou art my Son,this day bane 
I begotten thee,zw& his firft borne. When hehringeth in his firft 
begotten, he faith. Let all the Angels Vrorfliip him, and, This is 
mybeloued Sonne : And in this generation doe three wonders 
concurre. Firft, he that is begotten, is equall in time with 
him that begat him , for he is the Eternall God without be- 
ginning. Secondly, he that begat, communicates to him, 
that is begotten his whole effence,for the effence of the God- 
head cannot be diuided , part being communicated to the 
Sonne,and part retained ftili to the Father. Thirdly,thc Fa- 
ther begets the Sonne within himfelfe, not without, for there 
is no place wi/hout him, he containes all places within him- 
felfe. Secondly , that he is a Father by creation, is plaine. For 
He created the heaaens, and the earth : He lad the beames of his 
chambers in the Waters, he fet the earth vpon her foundations ,&c* 
And this his worke of creation was wonderfull , and far fur- 
pafsing all other workes of the greateft in the world befides. 
Firft , in regard of the matter , out of which the world was 
made, viz* Nothing,for all was made of nothing. Secondly, 
in regard of little,or rather no paines taken hereabout, for he 
fpakebut the Word.andall was made,he did but fay ofeuery 
thing,let it be,and it was fo. Thirdly, in regard of the inftru- 
mcnts,and tooles vfed, which were likewife none. Fourthly, 
in regard of the time,ali things were finifhedin fixdayes,not 
that the Lord needed this time , for he could haue made all in 
an inftant , but partly , that we might enter into a more di- 

; ftin&,and particular confideration of all his glorious works, 
to fet forth his praife : partly , that his prouident care ouer 
man might appeare , for that he prepared all things fit for 
him before his creation , to ftirre vp the greater care of his 
glory, in man : partly, to make knowne his foueraigne power 

j ouer all creatures , when as hee caufed light to bee without 


7 he Wonders in the Creation. 


1 Iohn 3.9, 

Gene. 17,1. 
Luke - .7. 

Sun,Moone,or Starres,aiad trees,plants to grow without the 
influence of the fe heaucnly Jpodies ,fhewing hereby , that 
howfoeuer he doth vfe meanes ordinarily, yet he is not tyed 
hereunto, but can,and will, if it pleafc him,worke all things 
without meanes, that wee might learne torelyevpon his 
helpe,when we are deftitute of all meanes of comfort 5 and 
laflly, to giue example of labouring in our callings the fixe 
dayes,and fan&ifying a reft vpon the feuenth. Thirdly ,that 
he is a Father by adoption,is tcftified, where it is faid, Of his 
cvcnetyi 11 begat he vs With the Word of 'truth ,and in that of hhn, 
Thofethat are borne of (fod fnne not } neuhtr can they, for his feed 
is in them. Now to whom he is thus a father,is declared in the 
words fo.\0Vj\x\°'.Herew are the children of God known ,and the 
children of the dentil, viz..\v\ that the one fort commits not fin, 
the other doth iniquity , that is willingly ,& wilfully . Fourth - 
Iy,that he is able to doe all things,himfelfe witnefleth toA- 
brahamSa.) ingj am Cjcd a!l-fofficient,at)d\\hcte he faith;/ am \ 
the beginning^- the end,whuh u&hich Was : & Which is to come 
tnen the Almighty. Yea, hi: cannot onely doe fuch things,as he 
doth,but whatfoeuer elfe. He can out of ft ones raije vp children 
to Abraham, he is able to make many worlds. £iftly,that he 
is the Lord and gouernour of tke world, and the prefer uer of 
all things created; yea,thatthe {'mailed matters are vndcr his 
prouidence, hath been already (hewed before in the descrip- 
tion of God. Ai:d morecuer, the Prophet Damd ismtxhin 
fettirgfoorth the fame, how he prcuides for things both hea- 
uerfly .and earthly ,l.cth for man andtcaft.andthe Lordhim- 
fclfe in the booke of Jtb. \\ herefcre that of the Poet is falfe 
and abfurd : T^cn vtcat cxi^uis rebiu adife Jem* Sixtly,and 
laftly , that I may come to'the proofe of that,w hich was fir ft 
faid. and fill, that aHthefe things are to be known parti cular- 
ly,and all the articles of our faith. 7 his is life eternall to knew 
thee 40 be the very God : & Whom thou haftfemjef&i Chrift: and 
againc, By his (gwlcdge ftxll my righteous fcruam Htfuficma- Efsy 53 , j, 
ny : from whence with many like places, it isdireeily to be ! 
inferred, thatlmuft ftudie for a particular knowledge of' 
God,and ©f lefes Chrift; andnot reft fatifiied with an impli- 
cit faith,belccuing as the Church beleeueth, without know- 









Gal. z. 20. 


Firfi Article, 

ing what,as theirteaching is in the Church of Rone at this 
day,though Thomas osfquinatMi others not long (ince hatie 
taught it,to be neceffary to know all the articles of the Chri- 
stian faith,and only in other, more my (ticall poynts to hold, 
as the Church holdeth,without prying'into them. 

Qbieft. The Apoftles had a true faith, without this inftincl: 
knowledge , for they knew not how the redemption of man 
was to^bec wrought, they were ignorant of Chrifts fpirituali 
andheauenly kingdome , euen after the refurredion; in like 
manner,£rfW>, whowasfaued by faith,knewonely,that the 
God of Ifraei was moft mightie,and aboue all other Gods. 

Sol. I anfwcr, andfo queftionleflfc many more hauebeene 
faued without the dittincl: knowledge of th.fethings , when 
cither for want of meancs, or through weaknefle of conceit, 
they hauc been vncapable hereof. But note, that euer where 
true faith is ,there is ftriuing after the increafe of knowledge, 
as in theDifcipIes,who were euer attending to their matters 
Sermons, and queftioning with him : Matter, what meaneth 
this parable ? and,Good mafter,teach vs to pray ,&c. 

Secondly,that thefc things are particularly to be belesued 
by euery of the faithfull,and without waucring,by reafon of 
their weakneffe, (though as hath beenfaid, the infirmitie of 
our faith attaines not vntothis at $11 times) is the rather to 
be confirmed,becaufe of the many Canons made hercagainft 
in the Councel of Trent, Examine therefore the faith of any 
recorded in the word of God, and you fhall find it to be fuch; 
Abraham by faith was fully perf waded ; Tanl by faith* be- 
leeued,77wr the Sonne of God toned him , andgane himfelfefor 
him: <J>hilip required of the Eunuch before his baptizing, 
thathe{houldbeleeuewithaiihisneart,&c. Againe,faith is 
the teftimony of Gods Spirit,accordingtothat , The fame 
Spirit beareth tyitneffe Vtith ourfyirtts, that Wee are the children 
ofCjod , and who dare fay then that it is vncertaine, Laitiy, 
Faith is the euidence of things to come, and the very exi- 
gence of things not feenc ; now it is a poore euu tnce, that 
giucthnone anurancc,but lcaueth ftil in fufpcnce,and doubt- 
full. Thirdly, that 1 am more fpccially bound to belccue, 
that God is my Father, will appeare, if wee coniider,either 


Faith is particular andeertaine. 


his coromandjVvillins vs to call him Father. When ye fray, fay 
Our Fat her ^cor the large promifes made to thofe that relic 
vponnim,as vpon their Father. If God prouides thus, faith 
Chrift, forfoules and gralTc, how much more wili he for you r 
Oye of Uttle faith ? meaning, by a ftronger fairh they fhould 
relie vpon him,as vpon their father:or laftiy,the examples of 
holy men,of Abraham ,Danid, Daniel, &c. fee the Catalogue, 

Thii dly, for the duties to be performed by vs, to fhew our 
faith in God the Fathcr,they arc foure. Firft.we muft obey 
his will: Hereby We are fur e that We kr,o\x him,l\\3X is,beleeue 
in his name,// We ktcye his commawt;dements\ and Chnft pub- 
likely difclaimes all luch from being his brethren and lifters, 
but onely fucli as doe the will of our Father which is in hea- 
ucmandthe Lordhimfclfeby his Prophet Ma lac hy, demands, 
faying,// fbeea Father, where is my fear e ? ifl beeaMafter, 
Where is mine honor ? As if he fhculdhaue faid,ye are baftards 
and no fonncs, which call me Father, but fcare net to offend 
my will : they doe vainely flatter themfelues, that they arc 
coheires with Iefus Chrift vntoGod the Father, but yet doe 
not his will : they doe but thinkc,and no: beleeue, that God 
is their Father, which keepc not his (ommanderr.cnts. And 
this is the eftate of moft men and women in the world, which 
make their Hues a trade of finning againft God ; they doe 
plainely mocke God and his Church, in confefsing that they 
beleeue in God the Father, 

The fecond duty is tobelikevntoGod,andtobcareinvs 
force refemblance of his Maiefty,asn2turall children dee re- 
ferable their parents. Wherefore it is faid, Bcyce flickers of dcare child en. Now this ftards in two things. Firft, in 
hoiinuTe of life;i?e ye holy, a* Cjod is holy. Secondly , in loue,for 
Gcdis lone, and he that dwelleth in Gcd,dn-cllah in lcuc- y and this 
loue expreflethit kl£e by beneikence,an sptnes^r readines 
j to doe good; Do good to them that hateyon(fa\ik thelordjrW 
\ ye may be the children of your Father, Which is in hcatun,for hee 
makcth his Sunne to rife on the emll,and the good, &c. More par- 
tcularly by mercy towards the poore, for the Lordreceiucs 
thenuferab]eprodigall,andthe.poore Publican, and the loue 


Luke 2 1 # a 

Math, to, 


1 Ich. 1.2,3, 




Life vmo 


Ephcf5. T . 
Leu; 1. 1 1. 44 o 
i Ichn3,.6. 





S.T> title. 
care for the 

Firfi Article. 


of God dwelleth not in vs,faith Saint lames tf we fee the na- 
ked,and cloth him not,d-c therefore fee how we (hall bee re- 
warded,(L^f^-2 5- If thefe things be fo,then is it not foeaiie 
a matter to beleeue in God the Father, as the world dreames 
of,and to cone to the priuiledge of his children,but our cor- 
rupt natures muft bee purged, and all wickednelfe muft bee 
emptied out. 

The third dutie is,to moderat our cares for worldly things, 
cither foodpr rayment : For, what needes hee care for the 
world , who hath a louing Father,who is al-fufficient , and 
mail liue frill, euer to prouide for him? and how can any 
true Beleeuerthen, diftracl: his minde about the things of 
this life,feeing his Father is al fufficient,mo(t louing,and al- 
wayes liuing, and not onely fo , but fuch an one as prouides 
him a kingdome? Will the Hey res of Kings take care for 
pinnes and poynts , or not rather haue their minds taken vp 
with more princely thoughts ? So, doe not yee care for fuch 
things,faith Chrift, for thus doe the Gentiles ; but feekeye the 
kjngdome of God, & the righteoufnes thereof. As if he ihould fay, 
This is vnworthy, and vnbefeeming the dignity of your con- 
dition,^ be fo bafcly minded, and this may ferue alfo for the 
fourth dutie. 

Jgueft. n. In which wordes doc you lcamctobc- 
Iecuein God the Sonne * 

Anfw. In theft. And in lefus Chrifi his only Sonne our Lord, 
Which Vp as concerned by the Holy Ghoft, borne of the Virgin Ma- 
ry ,fuffred vnder Pontius Pilate ,*ft^ crucified, dead and buried, 
he defc ended into Hell, the third day he rofe againefiom the dead, 
andafcended into Heauen , hee fitteth on the right handofCjod 
the Father <*Almightie t from thence heeftall come to iudgeb'oth 
the quicks an< ^ t ^ e dead. 

jQueft. 12. What doe you learne heere tobclecue 3 
concerning God the Sonne £ 

Anfw. Two things. F ir ft, his Humiliation : Secondly, his 

Exf Ian. Be fore we come to the particular handling of thefe 
things,it will not be amiffe to lay open fome general things, 


Of the Vnion betrvcerte Chrifts two Natures. 

neceffarily to be premifed, that wee may with the better vn- 
derftanding proceed to the confederation of thefe two eftates 
of the Son of God,as folio weth. 

j^y?.i$. What is the Son of God 3 who is alfo cal- 
led Icfus ChrifU 

Anfw. He is perfect (jodby nature 3 and of the fame fib fiance 
-Vrith the Fatherland per f : Eb man , made fo of his ownegood Vpill, 
that hee might become our Redeemer , and thus is heefuviett to the 

Ex pi. As the Father/o the Son,hath bin already proued to 
be very God, in the generall queftions concerning the God- 
head : now that he is alfo very man like vnto vs,but without 
finne, is eafie to be fhewed. St. fohn tels vs,that the Word Was 
made fie fh : And the Author to the Hebrewes, that The Son of 
God tooke part Veith the children, for fomucb, as thej Vv ere parta- 
kers offiefij & blood: Befides infinite places, wherin he is cal- 
led man y andfaid to be made man, and faid to haue become 
man,§£ that he was without fin,is taught in theEpiftle to the 
Hebrewes,S/^ an highPncfi it became vs to haue&ho is holy, 
harmles.ond vnde filed: And againe,/^//^ (fhrifi offered hwtfelfe 
Kit bout fault, which is alleadged, to prooue that he did much 
excellall High i >r ie(ls 5 after the order of e^raz;for they had 
need,being finfu 'I men,firft to offer for their own finnes, and 
then for the fins of the people. Moreouer,that he was made 
man of his ownegood will,the Apoftle fhewes tothePhilip- 
pianSj He made himfelfe of no reputation, and tooke vpon him the 
forme of aferuant : And whatfoeuer elfe he did vndergoe for 
our redemption,was all voluntary. And in regard of this e- 
ftate is it,that hee faith, The Father is greater then /,and was 
before fpoken of^as his feruant ; "Behold myferuant. 

gusft. 14. How canthisbec, that God fliould bee 
made man ( 

Anfw. T^ot by turning the godhead into the nature of man ,but 
by taking mans nature vnto the Godhead, that fo oneperfon mig-ht 
bee both God and man. 

Explan. This is fuch a my £terie,thatnaturall men cannot 
conceiuc of it : wherfore fome fuppofing it to be impoiTible, 

- E that 


rob. 1.14. 


Hcb 7,25# 



3 4. 

Rerefas tou- 
ching Cbrifti 
*. nature 

Hebr. 2.14. 

Thejirjl Article. 




that mans nature fhould bee vnited vntotheDiuine, (which 
is infinite ) but rather, that it mud needes , vpon the vnion, 
bee confounded heerewith , baue held one onely nature to 
bee in Chrift j as when a drop of Wine rs caft into the Sea, 
wee will not fay , but that it is all water dill ; andthefe 
were the Monothelites. Others fuppofing that two Natures 
could not concurre in one perfon , haue held , that there be 
two perfons in Chrift * and thefe were the Neftorians. But 
that both thefe bee errours j that which is written of Chrift 
doth p!ainely fliew.. Fir(t,that the nature of man was taken 
to the God-head, and not abolifhed by the Vnion For, 
howfoeuer hee is faid to haue become flefh , to haue been 
made man ; which may feeme to imply a conuerfion, or 
confufion of fubftances ; yet hee is elfe-where fayde , to 
haue taken vpon him the forme of man , to haue been made 
partaker of flefh and blcod, &c. Which latter phrafes may 
feme to expreffe the former, viz,* Thus , Hee Veas made w an > 
that is ,. tooke to his diuine nature, the nature and' forme 
of man 3 fo of the like. Againe, if the nature of man were 
abolifhed after the Vnion, hee was rmf-tearmeda man,<3r 
the Sonne of man, and bee could not pofsibly haue beene 
fubiecl: to fufferings. And on the other fide it is abfurd to 
hold two perfcns in Chrift; for, fo hee muffc not bee one 
Mediatour, and one lefus, but two, the Idioms, and pro- 
perties of the diuine Nature,where falfely in the Scriptures 
afcribed to the humane , and thole of the humane to the di- 
uine ,as in thefe fay in gs ; Who hath afcendedvp into Heauen at 
any time : bnt the Sonne of man which is in heauen f The Sonne 
of man was not then in Heauen , but God, vnto whom man 
being vnited, might be fayd, by the communicating of pro- 
perties,^ be in heauen ; They crucifie againe to themfehtes the 
Sonne of god. The Sonne of God cannot be crucified , nor 
his blood flied,it is apropertieof the man-hood,and by rea- 
fon of the Vnion,afcribed vnto God. To conclu4e,this er- 
rour breakes the Vnion of two natures in Chrift, and makes 
his fuftering without merit,or efficacie. 

The nccefticitie of drifts Incarnation. 


jQuelh 15. What need was there 3 that the Sonne of 

Anfiv. Great need on our behalf e, Who could not bee ranfomed 
from our finnes by <*y€ngels 3 or earthly Treafures, but onely by his 
precious blood. 

Explan. It is the Blood of Iefus Chrifr,faith Saint Iohn, 
that cleanfeth from all fmne ; and Saint Teter excluding 
all other things of greateft worth, fets downe this alone: 
Tee W ere not redeemed With corruptible things , as golde andfiU 
uer , but With the precious Blond of lefm thrift ,as of a Lambe 
vnde filed, 

Jgueft. 16. Doth finnedeferuefo ill, that wee could 
not by any other fatisfa&ory meanes bee deliuered 
herefroro,but by thedeath of the Sonne of God i 

Anfw. TeSjit deferues the infinite curfe of the Law, that k, 
all iudgement in this World , and euerlafting damnation in th? 
World to come. 

' Sxplan. The Sonne of God did not needlefly fubmit him- 
felfe to the curfe of the Law;for without this we had all peri- 
fried : The Wages of fmne is death. And the Lord pronounceth 
all them accurfed U-^/cfc continue not in all things that are Writ- 
ten in the books of the law, to doe them.Now God will be iuft of 
his word,not one tittle fhal fall to the ground. And therefore 
that Law fuppofed to ftand in force without remifsion,there 
mud bee reall and equiualent fatisfa&ion made , either by 
the per fon offending , or by fomc other in bis (lead : which 
fupply and furetiihip cannot bee conueniently performed 
otherwifethen by the fame nature which offended : nor can 
temporary fatisfaftion bee fufificient for the acquitting of 
an eternall punifhment , vnleffc performed by a facrifice of 
infinite worth and power. Wherefore Chrift being God, 
iKuft take the nature of man , that he might repaire and re- 
ftore man. Certainly no creature was able to performe this: 
for creatures are finrte,and cannot beare an infinite burthen, 
fuch as is.the curfe of God due vnto finnejit muft then be the 
Prince of Heauen alone, the Sonne of God 9 who could not 

E 2 vuder- 


x Pctj.12. 

Dcut.27 fl 


Geacf. 2 a 

Tbefirft Lsfrticle. 

vndergoe this as meerely God 5 for God cannot fuffer , nor 
atchieue this as meere man; for man cannot conquer. There- 
fore he mud needs become man,remaining God : and fo hee 
reconciled God and man. 

Quejh 17. If hemuftneedsbemadefittobearethe 
curfc 3 why did hee not to this end take vnto him fome 
other nature more excellent i 

Anfw. Man hau'mg finned, it Vpas moft agreeable to the inflict 
ofCjodjo receiue the payment of the debt of finne in the fame na- 
ture ^hich committed it. 

Exflan. It is true, the euill Angels alfo finned , but they 
are without redemption kept in chaines of darkneffe,as wit- 
neffeth Saint Iude : Of other creatures man only needed a re- 
deemer,man oneiy hath finned,and man only mull by the iu- 
fiice of God dye the death, according to that : The fame day 
that thoufhalt eat thereof \thou Jljalt die the death : and for that 
thou halt done this surfed art thoH,viz.> thou O man: tLerforc 
the fufFering of any other nature ceuld not bee fo pertinent, 
nor kindly fatis factory. 

ObteEb.lf Gods law,andabfolute iufticebevrged,thisdue 
fatisfa&ion muft be made,not onely in the nature offending*, 
but alfo by the perfon offending: for,the direct Law is,Am- 
ma qu&yeicat morietur. The foule it felfe which finneth,that 
rauft dye for its owne finne, 

Solut I anfwer. The Law of God,and fohis Iuftice,may 

bee fay d to {land two way es, in rigor e, and in vigor e. If we 

confider it in the vtmoft rigor , and ftridnefle of the letter, 

furely it doth not admit of any pledge or furetie ; but requi- 

reth that euery lingular man offending, muff, beare his ownc 

perfonall burthen. Can you fay that the Kings Law is fa- 

tisfied,if a condemnea Tray tor, being to be executed, (hall 

hire his friend to vndergoe that lot for him,like a "Damon for 

a Pithias : But if wee confider Gods Law, as remaining in 

vigor and vncancelled in regard of a full weight of debt, or 

penaltie to bee payed without remifsion of any the leaft 

graine of it j then is it capable of a furetie or pledge. As for 

example , If a man owe me a fumme of money, I am no leffe 


Adams fitme. 


fatisfied if another pay me it for him, then if himfclfe fhould 
bring it with his ovvne hands. This is the admirable tem- 
per of Gods mercy in admitting a deputy ov pledge in a ca- 
pital! debt ; and of his iuflice, in receiuing the vtmoft mites 
of the debt. Thus , that bee might fpare vs , hee fpared not 
his onely Sonns. O ye Angels admire and adore this wife- 

Jjhyft. 18. How came it to bcc thus with vs men? 
were we created iinners t 

Anfw. e K[o : God at thefirfi made man righteous JjM byycel- 
ding to the Deuils temptation he made himfelfe a finncr . 

Explan. This hath been already further explained. -£^3 . 

gHett. 19. Wherein did man yceld to the temptation 


Anfw. In eating the forbidden fruit 3 and not contenting hbnfelfe 
With all other fruits ofVohich the Lord had allowed him to eate. 

Explan. Reade of this in the third Chapter of Gencfis,and 
you fhall fee how craftily the deuill comes to the woman vn- 
der colour of wifhingher well,yea better,then Godhimfelfe, 
whereupon {he yeelds to eate , and offereth of the forbidden 
fruit to her husband,who did alfo eate. Now what this fruit 
was,it is vnccrtaine , and it is but loft labour to enquire af- 
ter it. 

Jgueft. 20. Was God fo angry, that hee would 
curie man for eating an Apple, or Figgc, or fuch 
! like ? 

Anfw. That tya* not the caufeofCjods anger > but his vn~ 
! thankefitlnejfe ; pride ,difobedience 3 and crediting rather the "DeuiU 
rbenCjod. . 

Explan \ In that one finne of eating the fruit forbidden,did 
concurre many finnes , all very great. Firft difobedience, 
when there was but one commandement,and man fo qualifi- 
ed^ that he could eafily haue kept the fame. Secondly , ingra- 
titude and forgetfnlnes of Gods great benefits: for the Lord 
had done wonderfully for man, prouiding all things ready 

E 3 for 

Acmi (irmc 
in d;fobeying 
Gcdi cam- 



Adams fwne. 

for him before his Creation ? for necefsity & delight, had gi- 
uen him a pkafant place to inhabits Paradife, and power to 
eate all manner of fruit, of all forts of trees which he planted 
not,onely he gaue him a flraight charge concerning one tree 
onely,that he fhould not eat thereof; for what day foeuer hee 
fhould prefumc to eate thereof he threatned death vnto him : 
yet vngratefull man forbeares not,but vpon the very firft oc- 
cafion fhewes himfelfe difloyall and goes beyond his limits. 
Thirdly ,pride,and afpiring vnto an higher eftate, euen to be 
like his maker, yea to be equall vnto him, for the Dcnilltold 
them that they fhould be as Gods. He was not content robe 
man , made after Gods image , and Lord and Ruler oner all 
creatures in this world,beaits,foules.& fiflies: but feeing the 
great Lord of all to be of greater dignity, he thought to fit in 
the fame chaire of ftate with him. Fourthly ,difloyaIty,con- 
tent to hcare his maker blafphemoufly difcredited , as being 
enuious,and therfore forbidding him that tree, left by eating 
of it, he fhould become as goodas God himfelfe : yea, in his 
heart he confentedto this blafphemy , thinking better of the 
curfed Deuillof hell, thenoftheGodof Heauen, who is 
bleffed for euer. So that -heere was matter enough againft 
him,for which to lade him with curfes , and to packe him out 
of Paradife. 

Qutfl. 2 r But though one man did thus 3 yet all 
did not , are wee all then finners and vnder the 
curfc I 

Anfw. We Veere all in his loyttes,andf& Vehat he did,a#dVthat- 
foeuer eftate he fell intojt is common to vs all. 

Bxflan. This may feeme ftrange , and yet thus doc the 
Scriptures plainely teach ; Sinne came in by one man 3 and death 
by finne } forafmnch as all men haue finned : And againc , tAR 
haue fwned 3 and are defined of the glory of GW-Neither indeed 
ought it to feeme ftrange , for that wee fee the like day ly for 
matters of this world. A man nobly borne, and according, 
ly prouided for with a Princely eftate , yet if hee become a 
traitor 5 his children, and fo his childrens children through, 
out all generations, remaine without all Nobility, without 


Firjl Article. 

all their fathers, wealth, vnleffe it pleafeth their Prince to re- 
ftore therrij and a new to bellow it vpon them : Euen fo our 
forefather Adam, lofing that eftate wherein hee was made, 
wee his children throughout all generations, are without all 
intereft therein-, vntill it (hall pleafe our great Prince and 
King, out of his gracetoreftore vs againe,and repurifie our 
tainted bloud, by the moft precious bloud of his deare Son : 
in whom he repoffefleth vs of the loft inheritance , and that 

Safft. 22. It feemes then that wee are finners Co 
foone as wee arc borne, before wc hauo actually done 
eithergoodor cuill? 

Anfw. Tet verily, the childe Which is but newly borne, yea but 
concerned, and Hiring m bis mothers Wombe, is a /inner, and needs 

Exp fan . Infinne Was I concerned, faith the kingly Prophet, 
and in iniquity Was f borne. It was faidof Efau and Iacob euen 
before they were borne , before they had done good or euill, 
Sfau hane f hated y lacob bane I loued ; now where there is no 
(innc God caanot hate. Efau then was a (inner, whilfthee 
was yet in his mothers wombe : and as it was with him,fo is 
it with vs all. Other wife we (hould not be mortall,for where 
finneisnot, there is no mortality. And this (hould make 
Parents betimes to pray heartily for the grace of God to bee 
Jhcdvpon their children. 

gufft. 13. 1 pcrceiue then by this which hath becne 
faid, that we areall in a miferable eftate by nature, but 
you tell me of Iefus Chrift ? that hee was'humbled for 
vs, wherein ftandcth this his humiliation, and in which 
of your articles is it fet forth * 

Anfw. Jn thefe Words it is fit forth. And in Iefus Chrift his 
onely Sonne our Lord, which was concerned by the holy 
Ghoft,borne of the Virgin Mary, furfercd vnder Tm%im Ti* 
Ute was crucified,deadand buried,he defcended into hell; W 
there be three degrees of his humiliation. 

E 4 SMfft. 




4 o 

The fccond Article. 


I Troofe. 

gucft. 24. Which is the firft degree, and in which 
words ? 

Anfw. Firft his incarnation : fet forth in thefe \bords .Which 
Vfos concerned of the holy Cjhcft 3 andborneofthe Virgin Mary. 

Ex flan. Hauing by queftions, and anfweres premifed, 
made a way to the confideration 06 the twofold eftate of the 
Sonne of God, viz. his humiliation,and exaltation,we now, 
come dire&Iy to open the articles touching thefe , and firft 
of his humiliation. For the meaning, conlidering what hath 
beene already faid,I mall neede to fpeake but little. <*And in 
Iefiu Chrift. That is, I beleeue in Iefus Chrift,as being very 
God, equall to the Father, but in the order of the perfons in 
the Godhead, the Sonne of God, and fo the fecond perfon of 
the Trinitie. , and his onely begotten Sonne , for in regard 
of him onely, is God a Father by generation, as hath beene 
already fhewed,though he be the Father of all true beleeuers, 
alfo by adoption and regeneration ; and this onely Sonne of 
God I beleeue to be my Sauiour , my Iefus, to faue me from 
my mines,! beleeue him to be Chrift , that is annointed, or 
fore-appointed in the councell of the Father , before all 
worlds,to be the high Prieft , the Prophet, andtheKingof 
his Church. I beleeue him to bee our Lord , that is to hauc 
right of Lordfhip ouer vs,euen as the father hath, and power 
both of life and death,ouer fuch as loue him and are obedient, 
and ouer the ftubburne, and difobedient. Who Was concerned 
of the holy Ojhoft : that is , though hee was made man , yet 
not by ordinary way begotten of man , but the power of the 
holy Ghoft made the blefled Virgin to conceiue without 
man-fame of the Virgin Mary 3 thztis, this wonderfull concep- 
tion,was in the wombe of Mary a pure Virgin, of whom hee 
was after borne,brought forth,and brought vp after the man- 
ner of other children. 

Secondly, for the grounds of holy Scriptures,from whence 
all this is taken : and firft, that he is very God, and Lord, e- 
quall with the Father,Saint Paul is plaine. Hee thought it no 
robbery to be equall With God, and enough hath beene already 
faidaboue, concerning this. Secondly, thathee was made 


Chrifi borne of a Virgin, his kindred. 

man like vnto vs in all things, finne oncly excepted, I fliall 
need to fay no more for the proofe hereof. Thirdly, that hec 
became man after an extraordinary fort, all the holy Gofpels 
doe plainely declare. For they fhew,how that Afarjvras con- 
traded vnto a man called ?ofeph 3 a.nd before they came toge- 
ther, fhee was with child by the holy Ghoft: rand that this 
fhould be fo 3 was prophefied long before : both imediatcly af- 
ter Adams {inning, and punifliment. The feed of the Vrcman 
Jljall breake the Serf ems head : and againe,by the Euangelicall 
Prophet Efay : behold a Virgin Jhall conceme 3 and bring forth a 
Sonne. And though the Scriptures doe not plainely teach thus 
much,yet the Church of God doth conftantly hold, that Ma- 
rj,the mother of God, wzsfemper virgo, alwayes a pure Vir- 
gin, both becaufe fhee neuer had childe after, and Jofeph her 
husband was a man that feared God,and therefore in all like- 
lihood, would not prefume to know her, whom the Lord had 
as it were appropriated vnto himfclfe. Now for fo much as 
we read of his brethren, Judas James, and John 3 it will not be 
ami/Tea litle,to digrefle to fet downe the pedigree of Icfus 
Chrift,as it is regiftred by Spiphanins. He had to his grand- 
mother one ji?nte,vtbo had three husbands. Firft Joachim 3 by 
whom fhe had Mary the mother of Chrift, who were both of 
the fame tribe of J udah Recording to Ttamafcene^ both accor- 
ding to EpifhamHs y fhee w r as of the tribe of Leuy, then being 
dead, fhe was wife vnto Cleophas, by whom fhee had a fecond 
Mary 3 who was afterwards wife to Mphew , and bare him 
James furnamedthe fonne otAlphew, & Simon Cananetu y and 
f if das TW*/*/fcr.Laftiy,fhe was wife vnto Salome, who begat 
of her another Mary 3 w T hich was w ife to Ztbedem, and bare 
vnto him lames y who was fpecially called the brother of the 
Lord,becaufe mod like vnto him,if it be true, which is writ- 
ten vnder the name of zsfgefippus 3 thzt liued next to the Apo 
files times,where it is alfoadded,that becaufe he was like vn- f 
to the Lord , they fent Judas before to fhew the one from the j 
other,fhe bare &\folohn the Euangelift.Sothat all thefe were ; 
but his ccuzen germans,and called his brethren cnely accor- 
ding to the Hebrew phrafe, by which ^Abraham, who was 
Lots V ncle^tells him. We are bra fcn*. 



Matt, c . 




Chrifi his 




The won- 
dsrfuli tilth 

Matt.t.2j # 
Hcb 7 .25. 

Ifay 4 3.n. 

The fecund Article. 

To returne againe,vnto that,from which we haue digref- 
fed,this birth of the fonne of God is the chiefe and moft ftu- 
pifying wonder of the world. 

Firft in that a Virgin is a mother, that fhe beares a Sonne, 
who neuer knew man , all the Hiftorians in the world could 
neuer tell of the like , all the Philofophers cannot finde out, 
how this may be. Another,and farre more vnfearchable and 
venerable wonder is, that the infinite God, whom the Hea- 
uens cannot containers borne of a woman,the Creator of al 
becomes a creature , he that comprehends the world in his 
fift, is comprehended in thefteightcompaffeof a filly wo- 
manswombe, hee that giues foode and raiment to ail, be- 
comes naked, and deftitute of all things, he that is ruler of 
all is made obedient to poore man, he that is eternall,with- 
out beginning,and end of his day es,is made mortall ,and fub- 
ic& to the arreft of violent death : nay, of the moft reproach- 
full and ignominious punifliment. And in this admirable 
birth of the Sonne of God,of a woman, there is a wonderfull 
correipondence to the fail,which came by a woman. Eue the 
firft woman drew the curfe vpon man , Mary the beft-belo- 
ued of womem^brought the faluation vnto man, (he gaue the 
fruit to man , by which he iofeth Gods fauour , becomes a 
finncr, and fubied to death and damnation ; but this woman 
giucshim fruit,whereby he comes into Godsfauour,is made 
righteous,and inheritor of life,and faluation. And thus much 
for this,thathe was borne of the Virgin *JMary. 
He is Iefus,w. a Sauiour of his people,for this name was lo- 
y^inftru&ed in by the Angel before his birth: fay m^Thou 
Jhalt calhis name f ejus, for he {hat fane hi* people from their fins ,^c 
in the Hebrews,//? is able perfectly to fane them, 
that come vnto God through him, and betides him there is none 
that can fauc vs,according to that. There is no namegiuen a- 
mongft men&herehy W? may befaued.but the name lefm: & that 
of the Prophet,/ am the Lord 3 & befides me 3 there is no Sauiour, 
And for the further proofe hereof, fee what hee hath done. 
Was it neceflary , that to ranfome vs , he fhouid empty the 
treafures of his riches, and become euen poore and of no re- 
putation ? He did thus.//? made himfelfe of no reputation.MuQi 


Chriftan abfdntc S amour* 


he indure the fierceneiTe of Gods wrath againft fin, his very 
curfe due therunto ? H e did thus alfo. He e hath redeemed vs 
from the curfe of the law 3 being made a curfe fcr w-Muft he per- 
forme abfolute obedience to the la w, which wc could not do? 
he did'this alfo. / came not .therfore faith he,to dijfolue the lav?, 
but to fulfill it, Laftly, muft heliue euer to prouide that what 
he hath dcnc,may be effect uall for our faluation? Loc 3 Heftiti 
euer liues 3 andfiands at the right hand of Cjod, making intercefion 
for vs. So that he is truely another Iojljua, bringing vs out of 
the wildcrnefle of our miferable eftateby finne, trampling 
our fpirituall enemies vnder our feete, 2nd vi&orioufly put- 
ting vs in poffefsion of our heauenly Canaan. 
He is alfo Qirifim Domini , the Qhrifi 3 or anointed of the Lord, 
for this name is commonly annexed vnto the other. Chnft It* 
fits : In Hebrew is called, Mefiiah, by a word of the fame fig* 
tiiRcztion.T heTrtnce s areaffembled together againft the Lord, 
andagainflhis Mefiah 3 or annointed^ & againe it is faidofhim, 
(jod hath anointed thee Veith theojle ofgladnes aboue-t by fe Howes: 
& more particularly of Chrift,faith Daniel 3 after three/core & 
two Vteekes fliall Mefiiah beflmne, though cue or our owne men 
lately commenting vpon this,hathfowlely defaced this moil 
pregnant teftinnony, interpreting this Mefiiah, the Kings & 
gouernors of the I ewes. And this mmesJMefiiah 3 (fkrift,Qr 
anointed, was familiarly knowne vnto the J ewes before his 
comming •, witnes that fpecch of the woman of Samaria,who 
could fay, / know Well, that the Mrfidsfhalcome, "who is Chrift> 
tndbetyil teach vs al things .Now he is Chrift,that is anointed 
vnto a threefold office. Fir ft of a Knig,that he might be King 
of his Church 3 ruling in it by his lawes,& in the hearts of be- 
leeuersby his Spirit,and defending it againft allenemics:for 
this 3 is he (aid partly to be after the order of Melchifedeck^ that 
is,the king of righteousness h( is alfo called sJMclc hi Salem, 
that is,Kingof peace,according to the laft tile giucn him by 
the Prophet : Prince cj Pecce. 2. He is : rmointed to the office 
of a Prieft,that he might fociince for the (Ins of his people,e- 
uen one all-worthy faci i fice ,thar is himfelfe vpon the altar of 
the crofle, as a large diiccurie is had hereof in the Epiftle to 
the Hebrewes. 3. 1 >> the office of a prophet,that he might re- 





Dan 9,26, 

Iohp.4,2 5, 




Deut,ig,i 5< 

fob a 




God for 

Second Article. 

tiealc the will of his Father vnto vs,enlighten our vnderftan- 
dings therein, and continually pray to the Father for vs. Of 
Chrift vnder his name did Mefes foretell. The Lord fi all raife 
youvp aTrophetfrom among ft your brethren, like vnto mee, him 
JhaHje heare : chiefely meaning the head of all Prophets lefiu 
Chnft. And according to this office it is faid : The enely be- 
gotten Sonne ^ho is in thebofome of the Father 3 he hath declared 
him : and againe, In thefe laft dayes hee hath ft>oken to vs by his 
Sonne : whereas hee was wont to fpeake fundry waies by his 
Prophets, as if he fhould haue faid, now he hath fpoken once 
for all by his greateft Prophet of all. 

The Sonne of Mary the Virgin,is this /<?/5#, and Sauiour of 
the world,annointed,and none other in the world beildes:for 
vnto him agreeth the time of the Mefsiasbirth,andfuffering, 
the manner of his comming,ofa pure Virgin, poore,& in the 
forme of a feruant,of the tribe of ludah^oi the feede oiT>auid y 
the wonders he mould worke,the vniucrfall Peace ouer al the 
world,the departure of the Scepter then from Iudahjhc tcfti- 
mony of diwels,the heathen Gods and prophets,the witneffes 
froHcauen at his baptifme,his miracles in healing maladies, 
rayfing the dead,darkning the Sunne,his glorious refurre&i- 
on,andafcenfion,the mifery of his enemies the Iewes,and the 
wonderfull acts done in his name by his feruants, the paflage 
& power of his Gofpcll through the world, the fubie&ion of 
kings Scepters thereto,the continuance of itto this day mau- 
ger the rage of tyrants & perfecutors. Scuenthly ,that I am to 
beleeue in his name,it is the fumme of his preaching. Repent, 
and beleene in the Gojpel, And this is the work of God,faith he, 
that ye beleeue in himjtoho he hat hfent. And they only are iudg- 
ed to be fuch,as vpon whom he will beftow eternal life,which 
receiue him,& they only receiue him Jtohichbeleeue in his name. 
Now follow the duties,by which we are to expres this faith 
in Iefus Chrift,whichare fundry. Firfl:,a thankfull admiratio 
of this vnfpeakeabie fauour of the Lord towards vs,we were 
miferable vnderthecurfe, & through feare in bondage to the 
diuell all our life long,there was no way to be delinered, bur 
the glorious Son of God muft become vile & wretched man, 
the king of heaue muftput offhis glorious robes,lay afide his 


The Duties. 



princely Scepter,and come out of his royall Throne of hea- 
ueri,from riding betweene the wings of the winde : and bee 
bafely cloathed asaferuant , be ruled like a Babe, and lod- 
ged in a (table with bruit beads. 1 f mans heart bee not lif- 
ted vp to more then ordinary thankfulnefle for this , the very 
Heauens will wonder, the earth will bee amazed, ahd the 
ftones will vtter his praifes, &crie out vpon Mans ingrati- 
tude . zJWary that bkiTed virgin,that bare him,breaks out in- 
to Magnificat anima mea 3 &c.My fonle doth magmfie the Lord, Luke, i .40 
and my (pirit reiojeeth in God my Saniour. John that was to be 
his Cryer,did but heare the found of his mothers feet,whilf1: 
he was yet in the wombe, and skipt for ioy . And Simeon no V«rfc 
fooner law him,but as though ouercome wiih ioy , falls into 
T^jtnc demittis, Lord now letteft thou thyferuant depart tn peace i u ^ c 3 
according to thy Word : to omit Zachary and nAnne ; The An- 
gels and Shepheards ringing, wondring, and fetting forth the 
Lords praife for thefe things. But wee vnworthy wretches 
looke for as much good at his hands,y et doe no way ioyne in 
thankfulnes with this holy company. When Mofes with the 
Ifraelites had been deiiuered from the Egyptians by the red 
Sea,they fung praifes : When "Deborah & Barackwzre freed l*dc 5, 
from the Midianitcs,they fung praifes, andCodidzJWordecay 
& Efter, when they had the vpper hand of their enemies,euer 
ftill we heare the found of praifes; and greater deliucrance is 
wrought for vs, but where be our praifes ? What teftimony 
doe wegiue of our than! full hearts therefore ? 

Thefecond duty, is humbling our felues,to feeke the good ' 2 .T>uttt. 
one of another ; for the Apoftle propounds this , as a found f^***?* 1 
argument. This minde was in C hrift , that being equall in 
glory with God, he I ecarne vile for our good , therefore we 
ought to humble our felues for the good of our brethren: 
and Chrift himfelfe vfeth the fame : He takes water,and wa- 
fhcththe feetof his Difciples,and wipes them witbatowtl 5 
faying, What I haue done, fee that yec doe like wife. Wee 
muft thinke that wee are bed: and greatcfi Chriftians, when 
we are mod feruiceable, through leue one towards another, 
according to that Hee Which is c hicfe among ft yon,' let him bee r Q i 
feruant to all. This is the honour and Lorcihip ouer one ano- 1 
ther, ' 

to firm one 






Gal. 6. 

Math. 5. 



Thefecond Article. 

2 Cor.8.3. 

To be lifted 
vp in heart 
to heaucn. 
Col. 5. 

Pfa!.t 3 . 

ther,that wee muft affecl: , and the higher our places bec,thc 
more mult we exceed this way. Not as fome foolifh Monks 
haue done , to (hew the lowlincffe of their mindes, embrace 
lazerous perfons, kifTe their vlcerous bodies , anddrinke the 
very water wherein they haue been bathed; nor yet wilfully 
tO:irnpouerifh our felues of all worldly goods, with the Men- 
dicant Fryers : for it may rightly be fayd, Who required thefi 
things at your hands t But firft we are in m -ekncflfe to reftore 
fuch as are fallen through inflrmitie, and not proudly inful t 
ouer them. Secondly,we are to hy afide our greatneflfe and 
fuperioritie ouer our brethren , in the cafe of offence, and to 
goe vnto them, and bee reconciled , according to that of our 
Sauiour Chrift ; ff thou . bringefi thy gift vnto the zAltar, and 
there remembrefi 3 that thy brother hath ought agamfl thee , goe 
firft, and be reconciled to thy brother, and then come and offer thy 
gift ; and not to ftand vpon this,! am a better man then hee, 
let him come to me if he will. Thirdly,we are euen to forget 
our eflates,and to vifit poore mens houfes,in the cafe of fick- 
neffe, and to put to our helping hands , for the reliefe of our 
brethren, in the cafe of danger, by any fudden cafualtie, ac- 
cording to that allegation,tothe comfort of Chrift his flheep 
at the laft day yf #>as ficke and inprifon, andyedid vifit me : and 
to that precept of old; ffthe Affe of thy very enemy falls vnder 
his burden in the V?ay,thottJhalt helpe htm vp againe. Fourthly, 
wee are to abate of our dainty fare,& of our coftly apparell; 
yea,wemuft fparc out of our owne bellies,for the comfort of 
others in the time of extreame want, according to the com- 
mendable pra&ife of the Chriftians inMacedonia,of which 
the Apoftlc witneffeth , when the famine was at Ierufalein, 
hying, According to their power (I beare them record )yea } be~ 
yond their abilities hat they tyere Willing. 

The third dutie is (in the remembrance of this admirable 
Vnion of God vnto man , whereby man is beyond meafure 
graccd)to put vpon vs high fpirits,both by hauing our hearts 
lifted vp to Heauen, where our nature fits at the right hand 
of God; and alfo by being vndaunted at the greateft dangers 
that may befall vs, or at the greateft terrors,that the Dtuill 
can ftrike into vs , we muft fay with Damd 3 Though f Walke 


The renerence due to Chrift, 



2* Kings 6 a 

in the vale andfjadow of death, yet Will I fear e none euill,for the 
Lord is my Shepheard; for the Lord(we may fay ) is in vs : and 
with Paul, god is on our fide } Who can be againft vs .<* We muft 
ftand faft in the euill day, when wee are aflaul ted, not with 
rlefh and blood,but with fpirituall powers. For if our eye be 
butopened,to fee who is with vs,as Elijha praied for his fer- 
uant, Lord open his eyes, we {hall affuredly be without feare, 
more being with vs,then againft vs If it were a dutie flow- 
ing from faith to be high fpirited, according to the world, I 
know that many , yea all, would calily frame themfelues vnto 
it ; for euery mans fpftit is too high this way , all meditate 
matterstoohigh for them. But this highneffe muft bee aba- 
ted and brought low,that roome may be made for that which 
ought to bee: That muft not be altogether without an high 
mindj for euery man is by alimeanesto ftriue to exceed 
herein,onely be fure, that it afpire to the higheft thing of all, 
(which is Heauen.) 

The fourth du* ie is , to y eeld due rcuerencc to this Lord, 
and gracious Iefus of ours: for that wee are his, he hath 
bought vs. Neither are we vnder our enemies handsmeither 
are our bodies our owne, (that I may ipeake with the Apoftle) 
We are bought With a price, therefore glorifie Cod in jour bodies. 
Hee may rightly challenge at our hands, as the Father doth, 
If f be a Mafter, where is my feare, or my reuerence ? Now, 
what this reuerence is, is e-xpreiledtothe Philippians 3 Cjcd 
hath gnten him a ?ume abate all names, that at the name of Iefus 
aPJ&ecs might bc\r &c> that is,that all might outwardly reue- 
rence the name Icfus,be reuerently affected inwardly, at the 
very found thereof , and fubmit themfelues to obey his will I 
at the very fir ft cemming of the fame to their cares, for that \ 
it is of him,who is ourLord I efus: as may beft be vndcrftood 
by comparing this place with that cf the Prophet, veto 
which the Apoftle alludelh ; *As J line (faith the Lord) euery Efay 45.23 
tongue fli all fa care by mee,a-id euery kneefiall bew vnto rrce. For 
fwearingby Gods name, is vfually put for worfhippingjand ! 
feruing him. We are therefore to feruc the Lord J efus,and in 
all things fo to behauc cur felues, in our foulcs and bodies,as : 
thofethat remember they haue fuch a Lord, Maftcrs muft I 

entreat • 

4. VuiU. 
To reuerence 
Cbrifl our 

I C01.6.2q' 

Mai. 1. 3. 
Phil.:. 16. 




Math. 2 5. 





TV&£ third Article, 

entreat their feruants gently , for that they alfo haue a Lord 
and mader. fefus Chrift, vnto whom they muft giue account : 
all higher powers and great perfons muft Co vfe their autho- 
ritie ouer others, as that they may not be found by this their 
great Lord,fmiting their fellowes at his comming;all men of 
all forts mu ft take heed that they hauefo vfed their ta!ents,as 
that they bee not found to haue gained nothing at his com- 
ming. If thou bee fuch an emptie and barren Profeflfor of 
Chriftes name and feruice , though thou weare his badge, 
though thou with thy mouth call him Lord ; yet hee will bee 
a terrible Lord to thee at his commin|, he will cut thee off, 
and giue thee thy portion with Hypocrites , hee will bid, 
Take this bad feruant, binde him hand and foot, and caft him 
into vtter darknefTe. 

J%»eft. 25 • Which is the fecond degree,and in which 

Anfw. Hefuffered the death of the crojfefor myfws; fet forth 
inthefevpords : Hefuffered vnder Pontius Pilate^^ crucified, 
dead and buried. 

. Explan. Haufng explained the firft degree of the humi- 
liation of the Son of God, we come now to the fecond . He 
fuffered vnder 'Pontim 'Pilate: That is, a Heathen Iudge 
fet ouer the Prouince of the Iewes , by the Romane Empe- 
rour : for hitherto they had Gouernours of their owne ? ac- 
cording to the Prophefie of olde Father faakob, faying, 
The Scepter Jhall not depart fiomludah 3 nor a Laxv-giuer from 
betvpeene his feet , vntill Shiloh comes. For Herod thefonne 
of nAntipater , was the firft ftranger that was Gotiernour 
ouer them, and the two and thirtieth yeare of his raigne 
was the Sonne of God borne, and in the two and fortieth 
of zAuguftiu C*f ar tne Emperour yQtjmpiad. 194. And af- 
ter this Herod , was 'Pontius 'Pilate fet ouer Iudea, vnder 
the Empire of Ttberim C&far. Before thefe , were men 
of the Hebrew Nation, Rulers there, viz* <>AriftobulH5>Hir- 
canits , and <>Antigonus , flue and thirtie y earcs,and fo afcen- 
ding vpward to the times of Iudas zJ%faccabeHs,&.c. Vnder 
the gouernment then of this Pontius Pilate , Chrift began to 
execute his Office, for which he was fent,™*.. To preach the 


Proofes $f Cbrift sufferings. 

Gofpellboth by himfelfe,and his Difciples : and continuing 
thus to doc, and to worke many miracles, was fpitefully en- 
treated of the wicked Iewes/or the fpace of three yeres and 
vpward,then villanoufly betraied by one of hisdifciplcs,ap- 
prehended,abufed.& crucified, being full thirty three yeares 
of age. Hee W as dead : that is,he was not onely faftened to 
the Cro(fe,to the fhedding of fome of his blood, where the 
nayles entred into his hands and feet , but there gaue vp the 
ghoft , Was after pierced to the very heart with a fpeare , fo 
that water and blood came out ; and being found certainly 
dead , he had not his leggs broken, as theirs were which had 
bin crucified with him,J5W buried: That is,for the more cer- 
tainty ,that his fpirit was departed out of him, he was taken 
down from the croffe,and laid into the graue. And this brief- 
ly mail fuflke for the meaning. 

Now follow the teflimonies and grounds of holy Scrip- 
ture,out of which this is taken. Firft, that he fuffered ynder 
Tontim Pilate, i. That he was crucified, & dead. 3 . That he 
was buried. 4. That he did vndergoe all this for our finnes. 
For the firft : It would bee ouer tedious to rehearfe all, that 
the Lord fuffered, according as it is recorded at large by the 
Euangelifts. We may therfore refer ail briefly to thefe two 
heads : Firft, to that he fuffered before his manifefting him- 
felfe to the world^whilft he was vnder age, and then to what 
he fuffered after, whilft he was vnder age,great was the per- 
fection, whi^h was raifed vp againft him. Herod the King 
vnderftanding , that one was borne , who mould be King of 
the Iewes,fearing to be depofed, called a Councell, and lear- 
ning certainly, that Bethelem was the place of his birth,firft 
fends cunningly by the wife men which came out of the Eaft 
to worfhip this new borne King , to be better aflured of the 
houfe where he lay, pretending to come himfelfe alfo & wor- 
fliiphim. The Wifemen hauing found out the Babe,forbeare 
to certifie the King hereof, and depart home another way , as 
they were admonifhed from aboue ,• whereat he being more 
inccnfed,gaue charge forthwith,to flay all the male children 
in Bethelem, that were two yeares olde and vnder, without 
fparingany j infomuch,that as by fome is recorded,his ownc 

F child 


I « Prptfi. 




7be Manur 
Luke 2, 



Lofc. 3.23/ 

ioKa g.57. 

The third \s4rticle. 

child being nourfed there,dytd alfo : whereupon one faid.He 
had rather haue been Herods hog \ then Herods t hilde. But the 
Lord prouided wonderfully tor the fafety of his Son at this 
time j by admonifliing his Parents fecretly tohaften away, 
before this bloody maiTacre 5 and fhedding of innocent blood,, 
Thus the Lord of life was faine to flee for the fafegard of his 
life,whcn he was yet in his fwadling : clouts. 

Moreoucr, he frittered by want and poucrty, wherefore he 
faith /The Foxes haue holes, and the "Birds haue ?iefts 3 btrt the Sm 
of Mar. hath not whereon to reft his head. For this is not one- 
ly true of him afterwards , but from his birth vpward. His 
parents were fo poore,that when his mother fhould bee deli- 
uered of him , fhee had none other place to bee in , but euen 
without the townc, in a caue of a rocke, called the Manger, 
where poore people retted that could s;et no roome in the 
towne,as one well obferueth vpon that place of Luke, wliere 
this Hittory is fct down, viz. 'B.afilim MagntuSvt otherwife 
the Shepheards could not haue found him out in the night, 
butmufthauefearchedin the ttables offundry Innes : More- 
ouer the article 7« prefixed in the Greeke , feemes to inilnu- 
ate, that fome certaine Manger knowne by that name was 
meant. Hereunto confentethalfo fnfiin y&xxzxJndialogoaim 
Tryphone: after other words he faith,that they retted in a cer- 
taine caue neere the Towne ; and Origen faith,it was a thing 
commonly celebrated amongtt theChriftians : namely the 
caue where Chrift was borne. So&tfo Epiphanies, Thcodoret, 
and all antiquity, Afterthathe grew tobe thirty yearesof 
age, he began to manifeft himfelfe vnto the world,following 
herein the rule fet down by the Lord concerning the Lcuits. 
From thirty j ere -sold & upward 3 enen to fifty jeres old. Though 
he attained but to the thirty foure y ere of his age.according 
to the confer*, of Chronologies y howfoeuer it may feeme o- 
therwife by that which the J ewes alledge againft him. Thou 
art not jet fifty jeares old. Whereupon Jrencus concludes,that 
he was about this age, when he fuffered vpon the Crofle,and 
faith 5 that the Elders of the Church learned the fame of John, 
and that place o£NHwkers 3 may feeme to giue fome light and 
credit hereunto. Now Temitttan zndLallanttw contrariwife 


Cbrijlsfujferings . 

teach, that he was but thirty. In this great variety, becaufe 
the word of God faith nothing,bur that of loh. 8. 5 7.I t is hard 
to define infallibly his certain age. But to me the former opi- 
nion feemeth moft probable. The Lordat 30.yeares of age,as 
hath bin faid,beginning to manifeft himfelfc vnto the world, 
was ftil more and more hardly vfed of the world. Firft,of the 
Deuill,then of men. He being led into the wildernes by the 
Spirit, did vndergoe the want of all things forty dayes, and 
forty nights , & then was moft ftrongly arfaulted by theDc- 
uiljWhen he was fuppofed to be weakeft,by reafon of his con- 
cinuall fading. Of men he was hardly vfed. Fir ft,by vile and 
(landerous fpeeches, they calling him a glutton, and a drun- 
-kard,a friend of Publicans and finners ; faying, that hee was 
txud,that he had a deuil >and that through Belz^ehnb the prince 
of deuils,he did caft out deuils, and that hee was a Deceiucr, 
orlmpofter,& if any thing more vile could be dcuifed againft 
him, or his followers. Secondly , by their pra&ifes againft 
him,without any open violence: if any man followed him,he 
was excommunicated out of the Synagogue , hee was pro- 
nounced accurfed : therefore he himfelfe was much more ex- 
communicated and accurfed ; they called a Councell againft 
him,as againft a dangerous arch-Hcretike. Thirdly, by their 
pra&ifes againft him ioyned with violence , but without ef- 
fect. Once they fent officers to apprehend him, who being o- 
ucrcome with thQ grace of his fpeeches , returned without 
doing their office: another time they tooke vp (tones to haue 
ftoned him : and a third time they led him to the fide of an 
hill,thinking throw him downe head-long, but he went tho- 
row the midft of them,& efcaped. Yea, fuch,andfo vneeflant 
was their rage againft him, that whereas many Rulers did 
efteeme of him,yet they durlt not profefTe it,for fearc of the 
Pharifces. Laftly,drawing neere to his laft pafsion, hee had 
theapprehenfionof the wrath of God wreftling with him, 
which made his fvveat like drops of blood, the like to which 
was neuer heard of, being exceeding heauy and forrewfull, 
fo as that he could take no reft in the night , but prayed a- 
gaine,andagaine; and the third time; Fat her, if it bcepofeble, 
let this cup pajfe from me. And thefe almoft were his fufrerings 

F 2 in 


Matt. 4, 
rhgiby the 




Iota 9.; 2. 


Iohn n. 


vc r.ic.ri 4 
Luke 4. 


Luke 22.3;, 
4 o,&c. 


Ef«y 53. 3. 

cbri ft cru- 


Gal. 3.13. 
lolin 19.33. 

The third Article t 


Cbrifihis ap, 


lohn 18.13. 


Luke 2 3, 
Hay 53.9. 

in general!, which made him a man of forrow , according to 
that of the Prophet ; He is a man f nil of forrowes ,and hath ex- 
penence of infirmities. 

Secondly , that he was crucifiedjand dead,is alfo plainly fet 
downe by the Euangelifts ; with the circumftances aggraua- 
ting this his accurfed death; He tyas hangd(faith St. Luke)be- 
twixt tvpotheenesj and from the fixt houre to the ninth, there Was 
a darkneffe oner the land) then he cried tyith a loud voyce, Father, 
into thy hands f commend my Sprit ,and gaue vp theghofl. And 
S. Teter vpbraids the Iewes herewith telling them, that they 
had crucified,and flaine him. And S.Paul faith^Hee \\>as made a 
cur fe for vr, for it is \Witten, Cur fed is euery one that hangeth on 
a tree. Moreouer, that hee was dead,the Souldiers that came 
to breake his legs did teftifie, for feeing this , they let him a- 
lone. As for the circumftances of his death , they make the 
matter farre morehaynous on the Iewes part,and more grie- 
uous on Chrifts part. FirH, they apprehend him like a Var- 
let , that had done fome outrage , comming vpon him with 
fwords and ftaues in the night time, Judas, one of his Difci- 
pies,being their Guide,who was hired vnto this with thirtic 
pieces of filuer; and moft obftinatly proceeded they in their 
cnterprize, though hee gaue them fomctafte of his Diuine 
power : for he did but fay, f am he, and with the breath of his- 
mouth, they fell to the ground backward ; hee did but touck 
the eare of one, which was cut off, and healed it. Secondly, 
they carry him fir ft to one High Prieft, and then to another, 
then to Tilate, then to Herod, and backe againe to Pilate, a- 
mongft whom he is mocked, laughed at, fcornefully entrea- 
ted,and buffeted,queftioned withall,fpitted vpon,and crow- 
ned with thornes. Thirdly, they compell him to carrie his 
heauy croffe,till he fainted vnder the burthen,being without 
all pitie and compafsion towards him. Fourthly ,though they 
could charge him with no fault at all , worthy of any punifh- 
ment; infomuch,as that Tilate the heathen Iudgc would haue 
acquited him,) et they cried o\xt y Crucifie him,crncife him,znd 
had rather, that Barrabbas, a Tray tour and Murtherer,fhould 
bee fpared, then he. Fiftly ,they hung him vp betweene two 
theeues; the moft harmelelTe and innocent man in the world, 


Chrifts hisfufferings< 

is numbred amongft the wicked , and cuill doers, Sixtly, 
not content to pierce his hands and feet, in mod bloody 
manner, withnailes, by fadninghimtotheCroffe, like 
mod hard-hearted wretches , they giue him vineger min- 
gled with gall todrinke in his great heat and third, they doe 
whatfoeuer they can,to increafe his forrowcs,by nodding the 
head at him , by vpbrayding him with the failing of others, 
and tellinghim, that he could not faue himfelfe. Otherwife, 
fay they, let him come downe from the Croffe , and we will 
beleeue in him. When in his greateft pangs , he cryed our, 
Sly, Ely, lammafabaftani, they merciledy fcoffeathim , and 
fay, he calls to Eliot , when they knew well enough , that he 
called vpon his God. Ladly,not being adoniihed at the ad- 
mirable £ccl ipfe of the Sun , contrary to the curfe of nature, 
(it being about the full of the Moone , an obfcuring not of 
fome degrees, but of all the light of the Sunne, and for three 
houres together) nor moued at the vaile of the Temple being 
rent , the open ing of the graues , and the comming forth of 
dead bodies, all wonders of the world,they rageagaind him, 
when he is now dead, aSouldicr runnes him into the very 
heart with a fpcare , fo that the very water , which is placed 
there, for the cooling of the heart, came forth together with 
the blood. 

Thirdly, that he was alfo buried , the Text doth plainely 
fet downe ; Iofeph of ss4rimathea,an honourable man, ^ent and 
begged his body of Pilate , and buried it in a new Sepulchre, in a 
1 garden, neere the place of his fujfering. And this was , accor- 
ding to the prophefie of 8 fay ; Hee made his graue , Vvith the 
rich , in his death. Which is alfo particularly in our Crcede 
• exprefled, both for the conformation of his death, and for the 
myftery of our not onely death, but buriall vnto finnc, prefi- 
gured hereby. 

Fourthly, that all this was vndergone for our fins onely,is 
plentifully tedified: I by himfelfe faying,/ am the good fiep- 
beard \the good jhepheard giueth his life for his fuepe,\\\zw by his 
enemy Caiaphas the high pried,faying;That it was expediet, 
that one ihould die for the people, & not the whole nation to 
perifh, which he fpake,not of himfelf,but being high pried for 
F 3 the 


Luk.2 3.3j, 


3 Troofc. 



Ichn 1 0.1 1 
lohn n.50. 





Exo 92/59. 
Ioha 1 . 

Num 8 n.9. 


1 Pet. 2.22. 

Efa, 53 . 
Lnck.2 3 .|, 

The third Article. 

the yere,Prophctically: thirdly 5 by his vnerringferuants,the 
Apoftle Tauljay ing; //* M^ dcliuered to death for our fins 3 and 
rofe againe for our iufti feat ion : S. P*/o* faying \ Wc are redec- 
med,nct With corruptible thwgs,but With the precious blood of le- 
fts Cknfti to omit what is {aid to the fame purpofe, in the E- 
piftle to the Ephef. Hegaue himfelfe for his Church, tof-ntlifie 
it : and in the Epiftle to the Hebr.TA?* blood of bids 3 & ?oats,is 
not able to deli iter, or clean fe from fin : but that of the Sonne of God. 
And that of S John 3 Hereby Wee perceiucd his lone, that he lard 
doWne his life for vs : with infinite like places. Nay, it is the 
plaine prophefie of Efa.HeWas fmitte for our fins >& broken for 
aur iniquities: the chafiifement of our peace is.vpon him, and With 
his firipes We are healed* And to the fetting forth of this,tend 
all the types & figures of hinn, that were before his comming. 
All the facrifices & flaying of iheepe .& oxen J caIues,lambs,& 
feathered fowles,made by the Iewes,were types & fliadovves 
of this grand facrifice,for the expiation of fin: For,when men 
had finned;they were appointed to bring thefe facrificcs,that 
they might be forgiuenjand more fpecially,a lambe was to be 
flaine in the morning, and a lambe in the euening, euery day 
continually , which in truth was the Lambe of God, jefits 
fhrifi, that taks away the fins of the world, Againe, he that 
was not circumcifed,muf1; die,as none of Gods peoplc,&the 
blood of the Lambe in the Pafieouer, ftriken vpon the vpper 
poft of the doore.deliuered from the deftroyer.La(tly,the bra- 
zen Serpent healed them,that looked thereupon, being fet vp 
aloft in the wildernes: fodoth/fy/^ fhrifthea\e allfuch,asby 
the eye of faith looke vpon him,being lifted vp vpo the erode 
as he himfelfe applies it,fay ing,^ Mofes lifted vp 'the ferpent 
in the Wildernes, fo mufi the Sonne of Man be lifted vp, Which he 
fpake, figmfying,What death he fiould die. And thefe his horrible 
fufFerings muft needs be for our fins,for he himfelf was with- 
out fin ; There Was no guile found in his month .neither did he any 
fin. He Was the vndcflcd Lamb oftjoe^& Without Jpot : He Was 
led asaJJjeepe to theflaughter, without any defert of his owne 3 
fo that he was able to challenge his enefaics.Whick of you can 
accufe me of finne 3 y x&fFilate himfelfe con feffeth, that he found 
in him no fault at all, and T dates wife,that he was a iuft man- 

The duties, 

Touching the duties } whereby we are tofet forth our faith 
herein . The firft is godly forrow,in bewailing our iinnes,the 
onely caufe of the great fufferings of ourdeere Sauiour. The 
wome that followed him to his death, wept for him moft pic- 
tifully ,but he inftru&s thcmbettctfoyin%, < Daugktcrs of;crn- 
Jalem, tyeepenotfor me , but Xveepe for your felues 3 andforyonr 
children. So are we to weepe for our felues, the caufe of this 
heauines being our naughtines. They flail fee him whom they 
haue pierced^ faith the Prophet)^- Jhal Weepe eucry family apart, 
&cSo there is no true Ifraclite fo ftoically void of alimotio, 
but he will weepe to fee , how by his ilnnes he hath ftricken 
througl^as it were, with forrow, his moft louingfriend,ma- 
ftcr,& maker. If a man ha'h fooliihly runne into any fuch vru 
law full actions, as that he mult needes die therefore, orfome 
fpeeiall friend, vnto whom his heart is moil entirely knit: he 
is more then dmtlike hard,if it pricks not his very foule,and 
much more if a woman hath done thus , and her beit, beloued 
husband mutt iurrer. But fuch is the Lord Iefus vnto vs, &fo 
ill deferuing are the actions , which we haue, and doe daily 
runne into, either we our felues mult die therefore, and ftill 
moft hideout! y I iue.eucr dy ing,or our bed f iend in the world 
(vnto whom we arc a fpoufe , and he the husband, muft lay 
dowtie his life for vs, yea, he hath done it and we cannot but 
daily behold it in the Gofpeil. O then let vs weepe with Ra~ 
chel,znd not be comforted,let our hearts breake with forrow 
for our fo hey nous iniquities, and let it continually afflict vs 
inwardly ,as we are continually mbied to finning ; &c the ra- 
ther for that fo doing we dial be comforted according to that. 
Blefied are thofe that mourne, for theyjhsdbe comforted : & o-odly 
forrow breedeth repentance vnto f duatic'/i neuerto be repented of. 
The fecondduty is the mortification of our ftefhly numbers 
and finfull concupifcences,& that for three fpeeiall caufes: i 
Becanfe that by lining (kill in fin, we co#e to be acceiTary to 
this odious murdering, & killing of the Lord of all: for they 
that line obftinately in (in, do crucify ag.xine the Son ofGi 
make a mocks of him > fo for are they fro beleeuing in him cru- 
cincd.Their daily practife istodraw Chrift vnto the crofeto 
driue nailes into his hands ? and feete,to fcoffeat him, and to 

F 4 runne 

i Duty. (or ovv 
for (w/ic, 




2. Cor. 7.10. 

2 Duty. 
on offune* 



3 -^0; 

Patience in 



The fourth Article \ 

runnc him in with a fpeare to the very heart , howfoeuer in 
word they defieandfpit atfuch pra&ifc. 

Secondly,bccaufeall fuch,asvnto whom Chrifts death is ef- 
feftuall to doe away their fins, are conformable vnto him in 
his death,and buriaW. All that are baptifed into Chrtfi t hatteput 
on Chrift, & are by baptifme buried Vpith him into his death, &c. 
1 f the head be dead, and buried, the members cannot be aliue 
(till, no more can any true member of Chrift, bealiuevnto 
fin 3 fuch as is euery true beleeuer : he doth but prate then,and 
not beleeuethat Chrift wascrucified,clead,buried,whofoeuer 
liueth ftill willingly in any (in. Thirdly,becaufc no man fol- 
lowing the trade of fin, can be Chrifts clifciple. For fuch an 
one mull deny himfelfe, that is y to be as he is naturally & ac- 
cording to the carriage of I-iis owne difpofition,and fo follow 
Chrift. He muft forfake all and goe after him,if occafion re- 
quire,father and mother,brethren and fifters,houfe & ground, 
and life it felfe,that is,all profits,allpleafures, & whatfoeuer 
moil precious things might be an hinderance vnto him . A s he 
that would be into any mans feruice entertained,muft vtterly 
forfake his old feruice vnto his mailers enemy, otherwife he 
cannot belong vnto him. No more canfl thou belong vnto 
Chrifl,if thou be ftill exercifed in the workesof fin 3 his vtter 
enemy. Befides,beleeuingthefurTeringsof Chrift pr< cures 
wonderfull loue of Chrift, and where this loue is, there is a 
continual^ endeauour in all things to pleafe him. If thefe 
things be fo, if the Sonne of man mould come now to iudge- 
ment, ftiouldhe flndc faith vpon the earth , I feare he mould 
finde but a very little, and but in very few. 

The third duty is patience and ioy in fuffering any thing for 
Chrifts fake & the Gofpels,as thofe whichare gladof any oc- 
cafion to ftiew their loue for fo great loue of his. And we arc 
chiefly toreioyce heereinfortwocaufes. 1 Becaufethat by 
fuffering we are ma4e like vnto him , according to this his 
fpeech whereby he incourageth his difciples : It u well for the 
i)ifciyleif he be as his Maifter, and theferuant as his Lord, and 
we flial be rewarded like vnto him afterward,for he faith,^*- 
ioyce, be glad for great is your reward in heautn. We are to be 
like minded vnto Vriah , who being bidden (when he came 


The duties. 

weary from the warres,togo to his ownehoufe,to cheare vp 
himfelfe,aad to delight in the company of his wife)anfwered 3 j 
nay,my Lord Ioab 3 fkc. lyes in tcnrs in the fields ,and fhal I do 
thus,furely I will not, and fo was content with his, perhaps, 
hard lodging amongft the kings feruants: fodoalltrueChri- 
ftians fay, what did my Lord Iefus , fuffer pouerty , hunger, 
thirft, violence and wrong, was he harbourlefle, abufed, and 
hanged on the Crofle , and fhall I neuer thinke my felfe well, 
but when I am rich, honoured, and abounding with all good 
things of this life? God forbid,l will bee gladrather,ir~ 1 bee 
counted worthy to fuffer with him croffes , perfections, 
troubles, or death it felfe. 2 Becaufe that in fuffering for his 
truth , he doeth grace vs, for fo much as he takes vs for his 
Martyrs, and witneffes,as if the King fhould choofe certainc 
men out of his dominions to be his Champions,to maintaine 
his honor, furnifhing them in fuch fort,as that they could not 
beouercome, though they muft ftriue, and take great paines 
in playing their parts, yet they would doe it cheerefully,and 
ioy much herein , for that they would take it as an honour 
done vnto them by the K ing, more then vnto others : for c- 
uen thus doeth the Lord Icfus honour thofe , whom hee calls 
forth to fuffer for his truth, they be his Champions,chofen to 
maintaine his honour, and he prouides affui edly for them, as 
that they fhall ouercome,according to that glory ing of 7'aul, 
fn all things Vve are more then conquerors through htm that Icued 
vs. And this w r asit, that made the Apoftles glad foi being 
beaten. They retoyctd, that they Were counted Worthy tofajfer 
Any thing for his fake. 

The fourth duty is,to remaine vnterrifled with the rangs, 
and approaching of death vnto vs , becaufe our Lore Chrift 
hath dyed, and in dy ing hath ouercome death, hee hath taken 
away the fling of death , which before made it terrible : for 
the fting of death is fin, and the flrength of fin, is the law,but 
for the one he hath fatisfledby his death ; the {kctigth* of the 
other he hath made to ceafe by the liberty , which bee hath 
brought vs,inf omuch as we are not vnder the law, b ut vnder 
grace. So that now we may challenge this om gr«cateil and 
molt terrible enemy with the Apeftle. '1 n at h where is thy 




Afts <. 


4-! . 


i Cot. J 5. 
Row .6. 


The third Article, 

H?b. 4 .i 

pofii. Symbol 

\ OfChrifii 
\ dtfcent Into 

fting.hell Vvhere is thy viVvory? Death of it felfe indcedc is mod 
fearcfu!,as being the wages of fin, and the paitage to eternall 
pangs j but Chriit by dying hath altered the nature of death ; 
of a curfe,hehath made it a blefsing,of the paflkge tohelI,he 
hath made it the entry of heauentoallthe faithfull. Againe, 
though our griefe in our fickneiTes be great, his pangs were 
greater,& fo he hath had experience of our miferics,& foca- 
notbut haue compafsion , and prouid that we fhallnotbe 
tempted aboue our power, and in good time deliuer vs out of 
all our troubles. 

£&$- 26. Which is the third degree cf his humili- 
ation,and in which words { 

Anfw. Thirdly 3 he defended into hell, that I might be delinc- 
red from hell.and euerlafting death M thefe \X>erds } he defcended j 
into Hell. 

Explan. This caufe was wont of olde to be inferted into 
moft of the confefsions of faith -. as Rufin faith, Sciendum eft, 
quod in ecclefia, Roman a Symbolo non habctvtr additum : W emu ft 
knotyjhat it is not added in the Creed of the (fhurch of Rome: and 
neither faith he 3 is this Jpeech had in the Churches of the E aft. yet 
the meaning hereof feemes to be the fame Vtith this : He* Was bu- 
ried-lx. is not in the Creed councell of 2\£Vc*,nor*iri the Creed 
oitAthanafius, nor in the Sirmian, fior in the Sardian,nor in 
the Hrfb Toletan, nor in the Ephe(ine 5 nor in the rirft nor fixt 
Conftantinopolitan , nor in the Calcedon councels, no?- in 
many other ancient con fefsi on s 5 and tractates written by the 
learned Fathers , for the fpace of foure hundred yecres and 
vpward. See Pirk^demonfr. preblematis page 1:9. £rr. Not- 
withstanding it is now \ and may well be an article q^ our 
faith,or at the lead this thirddegree of Chriit his humiliati- 
on , fetdowne voder it About the meaning of thefe words 
great difputations are-held , .and whole bookes written , to 
leaue all which,onely fignUIe briefly ,thatthde -words arc in- 
terpreted Hue manner of way es. 

Some holding them meerely literally.//? defcended into hell, 
that is,wcnt into the place of the damned 3 or fome lower pla- 
ces thereabout. They which vnderihmd it literally of the 


C fat ft hhfujfcringsin Sonic, 


place of the damned, fay, that he went thither to triumph o- 
ner all the damned Ghofts, and Diuels, his enemies. They, 
which vnderftand it of fome place thereabout, fay, that hee 
went thither to free the Patriarks, that were detained for 
their originall finne in Limbo, The grouds common to both, 
are both that to the Eph He deft aided into t he lower farts of the 
earth, & that of Peter : By Which Spirit he Went, and preached to 
the [pints that Wert inprifon, Which Were difbedicnt in thedayes 
ofT^oah.dc that of the Pfalmiit Thoufljalt ?;ot leaue my foule in 
HeU.But the laftfort,that (land for Limbo,haue fomefpeciall 
Allegations befides 3 as that to the Hebr. The way into the holi- 
cft of all Was not yet opened , Whilft t he fir ft Tabernacle Was ft an - 
ding : And againe fpeaking of the Patriarkes, he faith, iAll 
the fe dyed, and received not the pronnfes. 

Secondly 5 orhers againe hold them literally, but expound 
<^«V the graue,fay ingthatj/Yf dycd,andwas buried, that is ; an- 
noynted to the buriall,^/^ defended into the Sepulchre. 

Thirdly, others interpreting hades the graue,make the de- 
fcent to the flguratiue thus, he defc ended into Hell, that is, re- 
mained in the graue vnto the third day. 

Fourthly , fome others interpret jt as an Idiom , or phrafe 
peculiar to the Greeks. kat^iv z\$ **#, He defended into hell, 
that is, was in the cftate of the dead 5 for thus the Greeks were 
wont to fpeake of a man departed •> whether good or bad. 

Laftly.fome others hold it to bemeerely figuratiuely fpo- 
ken, Hee defended into Hcll> tl at i>, fuifered the torments of 
Hell, viz. the anger of God againft the finres of all the ele& 
powred forth vpon his foule , drilling him into that bloody 
agony in the garden 3 andmakinglum cry out, tJMy (jod,My 
Ccd,Why haft thou for faken me. 

Now of all thole, that which (lands for Limbo is to be ex- 
ploded -, as by other found poiitiue reafons dravvne from 
Scriptures : To in regard alfo of the imptrtinency of the pla- 
ces alleadged : for in that to the Hebrewes : The Way into the 
holieftwao net yet opencd,\s meant nothing elfe but that,which 
in more words i>; there expre{Ted,i/^. heaucn andhappinefle, 
the redemption of man, as verfe 32. was not obtain^ ci by the 
feruice done in this tabernacle : and in the other, thefe dying 



1 m.?J9. 



The fourth Article. 

rcceiued not the promifes , is meant, the incarnation of Ie- 
fus Chrift fo long before, and fo often profiled, but not fent 
in their times, 

Thefccond interpretation fecmeth to me too much drai- 
ned, and maketh this fhort Cteed needlefly to labour with 
tautologie,for what elfe can this import. He was buried, that 
is, laid in the graue, and defcended into hell, that is, went 
downe into the graue,as if it had bcenc faid, He was buried, 
and was buried. 

The third not much different from this, and onely fhewctk 
that this his buriall was not a raeere tranfeunt ad or pafsion 
but had a due continuation by his body fo remaining,*/^*/* 
fl*0,tilihis refurre&ion, which me thinkes is fufficiently im- 
plyed in the fpecify ing of his buriall and riling the third day, 
importing that for that interim his body lay ftill in the Se- 

The fourth interpretation hath farrc more probability, 
this Creed being compofed by thofe, who fitted it not onely 
to the Greeke ftile, (in which language it was written) but 
alfoto the Hebrew*ordinary phrafe , which foundeth in this 
fafhion, fpeaking of a dead man, namely, that he is dead and 
gone downe into Shcft, which whether you tranflate, hell or 
the graue, or fome place of bliffc, it doth not heereby ip ci 
fie any of thefe diftin&ly , but onely pointeth at the ftate and 

1 condition of the dead in gcnerall , and confidere h them by 
a confufed motion, as oppofite to the ftate of the liuing heere 
vpon earth. So that by tbis conftru&ion , heere is to bee 
meant,that our Sauiours, not body onely, but feule alfo did 
for this meane fpace vndcrgoe the common lot of feparation 
the one from the other,and fo remained in the ordinary eftate 
of others departed this life. Howfoeuer it bee yeelded that 
this phrafe may well beare this fenfe $ yet becaute both thus 
much is implied in the generail word of Chrifts being dead, 
(which mull needs meane a true death, putting him in the 
common condition of other dead men)and forafmuch as thefe 
words of defcent ,&c. doe rather import fome what added to 
his death and buriaU,the more currant expofition is to make 
it a feuerall and different Article or Parcell of oar Sauiours 


Cbriji his fufferings in Soule* 


performances: and fo we will now confider in the remaining 

That Branch of the firft Interpretation, auouching that 
ourSauiourdidfometime m triduo mortis , really defcend in 
foule into the place of the damned,is moft literall, naturall, 
and agreeable to the wordes , no way lyable to Tautologie, 
nor repugnant to the analogic of faith ; but conforting with 
theplainetermes of Scripture,andteftimony of ancient Fa- 
thers. In this fenfe the Church of England,in the firft times 
of i eformation,feemeth to vnderftand and interpret this ar- 
ticle ; both by infilling vpon the direct words, in the booke 
of Articles of Religion, where the truth & realty of Chrifts 
defcent into Hell is auouched in the fame manner with the 
reaftieof his death, &c. as alfo by the Explanation thereof 
in the larger Catechifme authorized by our Church, called 
< ]S(ovceh (atecbifme. The end of fuch defcent might well be 
totryumph ouer Satan in hisowne dunghill and dungeon, 
and withail there to vpbraid vnto*the damned fpirits of ob- 
ftinate men , what a gracious and glorious Sauiour they had 
neglected. Though fome be of another minde in this poynt, 
yet I fee no coa&iue reafons out of Scripture, or otherwife 
brought by them againft this plaine literall conftrufHon. 
And ceteris paribus, why fhould not the authority of our Mo- 
ther the Church of England ouerfway ? For my part,in my 
priuate opinion, I haue much inclined to the fifth interpreta- 
tion, applying this defcent into hell parabolically tothedif- 

mall apprehenfion of Gods wrath lying heauy vpon the foul 
of Chrift,andreprfentingthepainesof hell due to vs. The 
reafons that pcrfwade that our Sauiour vnderwent fuch in- 
ward fufferings in his foule,are. 

Firft , if he had not furTered extreame torments in foule, 
(befides whathefurrred by fympathy,through bodily pangs) 
hee mu ft either haue been weake , and ouer-yeelding,or elfe 
haue diffcmbledjbeing without forrow , when hee exprefled 
fo great forrow, (as one faith, that Hillary fometimes held, slxt.Senntnf. 
but afterwards recanted , making a found confefsion of his BibLTarum 
Faith:; for if Chriftdidnot truely furfer 5 weearenot truely ***•***&}. 
redeemed, or elfe the Saints of God, which are by infinite 

de- ' 

Artie. }7< 







Ar 2 


The fourth Article. 

degrees, more weake then Chrift, God and Man , mutt bee 
acknowledged to haiiehad more conrage,and magnanimity, 
when they haue been vnder extreame torments, then he had. 
For before his pafsion vpon the croflb, he was very heauy,& 
much troubled, in fo much as hi fa id , My foule is very beany, 
euenvnto the death; & prayed three times, if it were pofsible, 
that the cup might paffe from him: it what time alfo his pafsion 
was noted to be fo great,that he fwet withpaine,#W hisfweat 
Was like drops of blood ,and an Angel appeared fiom heauen com- 
forting him: whereas weake men haue by Gods afsiftance 
ioy fully prepared themfelues , and haue been ready to meet 
with the moft extreame bodily torments. Againe., in the 
time of his Pafsion, what a wonderfuil deale of feare was he 
furprized withall,whenhe cryed out , My god, my God&hy 
haft thou, forfaken mee ? yea, and he cryed againe the fecond 
time,and gaue vp the ghoft: wherof mention is made alfo in 
the Epiftle to the Hebrewes : In the dayes ofhisfleflj y he did of- 
fer vp prayers and fupplic actions Wnthfirong cryings and tearesto 
him t batty as able to fane him from death 3 and ty as alfo heard in 
that which hee feared : whereas weake men haue been vnder 
cruell tormentors hands with vndaunted courage to the afto- 
niflhment of the beholders. Now there is no Chriftian but 
will acknowledge that Chrift was ten thoufand times more 
able to indure any torments , then any of the mod conftant 
Martyrs that haue fuffered for his name: and if hee were 
without all comparifon more able to beare : whence could it 
happen, that he was prefTed with fuch forrow, heauincflfe, and 
feare , but for that hee alone fuffered more then all Martyrs, 
if all their fufferings were put together eucr (ince righteous 
aAbel to this day. And how could hee fuffer more,but in his 
Soulc wherein hee felt the wrath of God , which isinfup- 
portable to men , and Angels ? Heereto is added this re^fon 
alfo^Chrift did fuftaine the perfon of the faithfull,who with- 
out him were all fubiecl, not onely to bodily furrerings, and 
death,but to the euerlaft ing death of the foule: now the only 
way whereby God is pleafed to deliuer vs heerefrom , is by 
fending Chrift to bee in our ftead, and more or leffe to fiuTer 
that, which we for firme fhould haue furTercd, wherefore it is 


Chrijl his Offerings in Soule. 


faid,/7> vc m made fin for vs that knew nofinne 3 that Vve might bee 
made the right eonfiits ofCjod through him- And, He tookefiejhj 
that hee might deftroy through death 3 him that had the power of 
death ,that is/ fo T>cuill. Thcrfore Analogie inferrcth,that as 
the Lord Iefus fuffrred for vs in body ; fo hee differed in his 
foulc alfo , and thereby hath perfectly redeemed vs in both : 
but how, and by what particular pafsions hefurTred in foule- 
is not reuealed, and therefore by vs vnutterable. Onely vvc 
muft know,that how great foeucr his pafsions were,he did in 
the end ouercome them all. and by the way, though he feared, 
fwcat blood , and cryed out through want of prefent fenfe, 
and apprehenfion of the vnion with thediuine nature, yet 
the diuinitie was neuer feperatcd from Chrift Iefus, but fup- 
ported him, and made him conquerour ouer all, when he fee* 
med to be ouercome. 

The Meditation alfo vpon thefe foffc rings of our Sauiour, 
is very needfull and profitable to vs. 

Firftjthercmembringof Chriftspafs'i@ninriisfoule,is an 
antidote to pre feme vs from fin. For, though thou befo ftout- 
hearted, as that no bodily punifhments can fcarve thee from 
following thy will,andrefolution in wickedneiTe : yet, doe 
but behold Chrift in his fpiritnall conflict with God's wrath- 
due to firme, forrowing,fvveating fvveat of blood ; comfort- 
leffe- and crying-out vpon his Father without hope, and it 
will make thee to tremble to thinke , am I forward to com- 
mit that which doth thus anger the King of Heauc n ? that he 
would not fhew any countenance nor fauour , that he would 
no whit fpare, nor regard his owne beloued Scn,ftanding in 
the roome of llnners , though his groncs and cryes went vp 
to Heauen. O then, if I doe thus , if I rot in the dreggs of 
my finnes,hovv (hall I indure his anger ? How rcgardles will 
he be of me when I (hail in my need crie for mercy ? Surely, 
I fhall with Efah befent away empty ,though I feck the bluf- 
fing with teares. 

Secondly , it begetteth an exceeding contentment and 
comfort in all our fickneffes , bodily pangs and fuffcrings, 
Ghrift I efus hath indured greater pangs then any of this kind 
can be,our finnes deferue greater then thefe. Where for e,as a 
_____ ______ — poore 


Hebr.i 1 ^ 

Bj the re' 
I membrane e 
I §fcbri$sf*f- 

feared fn t 


Jey in all ira. j 
dily fujjrwgi } 


The fourth Article, 

Cbri/t tbtdU 





poore prifoner in for Tome capitall crime,but againe releafed 
for his life, and onely chaftifed with fome few ftripes , will 
reioyce in the middeft: of thefe his pettie fuffenngs, remem- 
bring what he hath efcaped : So wee, being in mifery in this 
world,but deliuered from the euerlafling torments due vnto 
vs for our offences , cannot but reioyce in the middeft here- 
of, feeing wee haue efcaped that mifery, ten thoufand times 

Yet I fincerely confe{Te,that though thefe reafons and mo- 
tiues be yeelded vnto, as prouing the truth of this do&rinc; 
namely, that Chrift did thus fuflFer inSoule 5 yet they inforce 
not , that this muft bee the fenfe of this Article. There arc 
many true p©(itions in diuinitie, concerning the actions and 
paflfions of our Sauiour , which are not euident Articles of 
Faith,nor dire&ly intended by any parcell of the Creed. So 
then , I neither preflfe vpon any mans iudgement herein, 
nor obtrude mine owne $ but rather referre both my felfc 
and my Reader to the iudgement of the more learned in 
our Church . 

^ffeji.27. Is this all the humiliation of the Sonne of 
God for our redemption i Did hee no way clfe abafe 

Anfw. Tes,he became obedient to the Law alfo 3 that by his 0- 
bedtence and right eoufneffe , ypec might ft and righteous in the 
fight of god. _ 

Exploit. Howfoeuer this bee not expreffed in the Creed, 
yet is it implicitcly fet downe, in that he is fayd to bee made 
man, borne of the Virgin <JMary , and to haue fuffered,that 
is,to haue been obedient to fuffenngs : for, being man, he is 
vnder the Law, as witneiieth the Apoftlc, God fent his Sonne 
made of a woman ^and made vnder the law J hat he might redecme 
thofe that Vverc vnder the law : and becomming obedient,euen 
vnto the death of the Crofle, his obedience to the will of his 
Father cannot but be admirable : and S. Taul feemeth hence 
to extoll it,fay ing, He became obedient to the death y enen to the 
death of the crojfe. And that which may thus be gathered from 
the words of this confefsion , is plainely tefhfied in fundry 


Carefubeffein doing Gods wit!. 

places. Firft,that hce obeyed the whole Law of God, and 
then, that hee did this for vs, that we might bee accepted for 
obedient and righteous. That he obeyed the whole Law of 
God, is teftified, both generally , f came not (faith he) to dif- 
filuethc Law and theTrophets ,but to fulfill them. And againe, 
as hath been already (hewed , in that hee was vnblameable, 
and without fpot,and no man could accufe him of finne : and 
particularly,for that no duty required by the Law morall, or 
cercmonialljWas omitted by him. The loue of God required 
| by the morall Law,did (hew it felfe in him , when hee whipt 
j thofe out that bought and fold in his houfe ; and when he vc- 
1 rifled that Prophefie,T/tf Male of thy Houfe hath eaten me vf, 
J The loue of man in him abundantly appeared, in his vnwea- 
; riable going about to doe good, in his free- healing of difea- 
fes,and caftingof Deuils out, & in hiscompafsionat feeding 
of thoufands fundry times in the wilderncs,being like other- 
wifc,to peri(h. Againe,for the ceremonial! Law He vvas ar- 
cumcifed the eight day, and his name called fefus : Vvhen the dates 
ifhis mothers purification Vpereaccomplijhed,he Was prefented in 
the Temple 3 & an oblation offered for him according to the Law- 
When he had cknfed the ten Lepers,he bade them go,and of- 
fer their gift,which was commanded by the Law oflj^fofes^ 
and fo he did euer,when he had clenfed any . He kept the Sab- 
boths of the Iewes, he frequented the Temple, and kept the 
j Pafleourr: and laftly, being an high Prieft, he faenficed him- 
I felfe vpon the A ltar of the cro{fe,for the finnes of his people. 
i All this he did and that neceflarily ,becaufe the firft Taberna- 
' cle was yet (tanding,nothing ceremonial was difanulled,vn- 
, till the rent of the vaile inthe Tcmple,at his death,and there- 
fore he could not haue been perfe&ly righteous,had he omit- 
ted any of thefe things. 

Secondly , hee did all this for vs, that we finrull creatures 
might become righteous through him, according to that,#V 
[ is of Cjodvntc vs Vtifdome fright eoufneffc , f ratification .and 
redemption. And in another place, That We might be made the 
; right eoufneffe of Cjod through htm. And more Targely to the 
: Rotnanes,T/?<zr Vchtch ypat impoftble to the Lavrjn as much as it 
; Vpos V>eake,bec*ufe of thefiefi, God fending his vv^ne Sonne vuhe 
■ Q fipt tlitude 





Lafc. 5. 1 2. 

Mitt. 16. 
Hcbr.9 2 ?♦ 


i. Cor. 2,20 
a. Cor. 5. 

Rom.j.j # 


T. Dutit. 
\etft tbt 

Law. . 

J be fourth Article, 

flmiiitudc of fin full fic^ condemned fm in theficfh y that that rich- 
ttoufoes of the Law might bee fulfilled in vs : that is, that ltfus 
Chriithis freedomekom finne , andperfeft rithtcoumfle in 
keeping the Law, mil htturne vnto vs torighteoufne^. We 
could not keepe the Law, neither can we ptr fee ly, as is de- 
clared at large in the feuenth to the Romans,and many other 
places : Now it is not enough then for vs, to obtaine eter- 
nail life,that.the Lord Jefm ftrouldbeare the punifhments due 
to our finnes, but hee muft alfo fulfill the Law for vs, accor- 
ding to that /Doe tbit 3 and line* 

The duties, which we muft performe to fhew our fa : th In 
this, are thefc. Fir ft , cherefulnefle in ftriuing to fulfill the 
will and Law of God,in all things : for though we be vnp*o- 
fitab'e fei uants,when we haue done what wc cap, y tt this is 
gut comfort , that through our Lord lefm , we are good f«r- 
nants,that wherein we are wanting,Jieliath. fulfilled for vs. 
A Scholler is commanded to make fockan exercife, as hee is 
ho way able to doe : a feruant is bidden to carry foch a bur- 
then,as he hath no ftrcngth,or power vnto : Now , this may 
vtterly difcomfort both the one, and the other ; and becaufe 
they know they fliall vndcrgoe ftripes , what paines foeuer 
they takejt may iuftly harden their hearts again ft all paines; 
hut admit,that the Scholler hath a friend to help him,that the 
feruant knowes ,,how otherwife to prouide for his carriage, 
they will readily , and with a good chcere, goe about their 
taskes appoynted vnto them. We are the Lords fchollcrs,we 
are the Lords feruants ; the cxercifes 3ppoy ntcd vs, bee too 
hard, our burthens too heauy : but we haue here a fuflncient 
friend that helps vs, one whofe moulders are ready to be put 
vnder cuery burden,th?.touerlodes vs ; Oh themhow readily 
mould we goe about our taskes , how chccreiulLy frouldwe 
ftriue to doe whatfoeuer the Lord hath appointed vs: feeing, 
that in fo doing, wee mall afluredly pleafe him , and haue a 
bcuntifullreward,euen eucrlaftinglife. They of the Church 
of Rome are afiayd, that by teaching this , all good workes 
would be ncglecied, ami therefore make men belecuc, that 
they may perfectly keepethe Law ; yea, and doc workes of 
Siipererrogaticn alfo, more then the Law rcquireth at their 

\ hands; 

Cbecrcfulneffe in doing Gods mil. 


*. DutU, 
T # lelit mutf 


hinds; but youmayeafily percciue, by that which hath 
been fayd, how little caufe there is of any fuchfearc. The 
fonnes o£3eltal indeed , men without all grace , growe fe- 
cure hecreupon , and endeauour to doe nothing thcmfelues, 
becaufe Chrift hath done all for them : but they arc fowly 
decerned, asthey fhail finde to their coft another day. The 
Apoftle faith not (imply , Heehath fitlfilled the Lawe for vs, Rok».*.4« 
but with this addition^bich WMiie not After thefiefh, but after 
thejpirit : that is,for vs, which would faine be righteous,and 
keepc theLaw oar fclues, but through the weakntfle of the 
flem,arcnotable,he hath done nothing therefore for thefe 
fecure perfons. 

The fecond dutie, is to caft out the Anchor of our hope of 
eternali life, onely vpon-the righteoufoeffe of Chrift lefus, 
and not vpon any merits of our owne,no not whereunto we 
are inabled, by the merits of Chrift lefus. For, as he fayd 
vnt67W, MygrAce u fufficiemfor thee , fo may it be fayd of 
his merits and righteoufneflfe. His righteouftieflc is fafiFiCi- 
ent for vs. Either it alone muft make vs righteous,or n ot at 
all,that muft not doe fome what, and our owne righteoufneiTe 
fomewhat , the* Lord will admit no fuch partnerfhip : But if : Rora,ir.<*. 
it bee of grace, it u no more ofVrorkes,fiith hec, elfe Were grace 
no grace : if of Workes , it is no more of grace, elfe Were 
Vtorke no more tyorke. Our good Workes are ordained of God, <u 
a Way to et email Itfe , that Wee fhottldWalke intern : They ! verfe$>' 
merit nothing , left any man fhould boaft. Let. the Roman j 
Catholiques therefore fit at anchor hecre, if they will , let t 
them build their hope vpon this fanJy foundation : but let 
vs ftick fa(l,and remaine vnmoueablc vpon the Rock Chrift 
lefus, „Iet vs looke forthefweeteningof allour imperfed 
good workes, from -the perfume of his righteoufneiTe , that 
thus we may be ftireto be accepted before God his Father, 

£>ufft. a*. In which wordes is his Exaltation fex 
downc^a-nd how many be the degrees hereof-? & 

Anfw. Ik thefe Words : The third-day btvofe againefiom the 
deadend afcended into heaHetiyhefittetb-on the right handcfCjed 

<-•• < Q 2 the 





Matt.2 8. 
Matke 1 6. 
Iohn 2 c. 
Luke 24, 

The fifth Article* 

the Father almighty, and from thence heejliall come to tudge both 
the quick* and the dead. And of this there be three degrees alfo. 

£*(&* 29- Which is the firft, and in which words i 

Anfw. Firft, in that he arofe againe fiom death to life 3 andaf~ 
c ended vp into hcaucn, in thefc Words : The third day he arofe a- 
gaine from the deadend a ft ended, vp into hcauen. 

Ex plan. As the Lord fefeu, taking vpon him the worke of 
cur Redemption, was greatly humbled,as haihbeen ihewed; 
Co when this worke was finifhed,he was againe highly exal- 
tedjand looke by whatfteps of humiliation he ckfcended,by 
thr like alfo he afcended,till he came to the height of his glo- 
ry, beginning firft to rife from the lowed , in that out of the 
nethermoft earth,he goeth vp to the higheft heauens.Of this 
Article there be two Branches : The third day he arofe agawe 
from thedead/is the firft : Hee afcended vp into heauen } is the 
fecond. Concerning the firft: Being layd into the Sepul- 
chre by Iofeph of Arimarhea , and a great ftoneroled to the 
doore of the Sepulchre., a Watch alfo was fet to keepe his 
body, left his Difciples mould come by night, and ftcale it a- 
way,andfay,//e is rifen againe : Being, 1 fay, thus ftrongly 
guarded, hee is not hereby hindered, but powerfully riftth, 
and eommeth foorth of the Sepulchre,the third day after his 
buriall, which was the Lords day , or firft day of the wcefce, 
as he had foretold vnto his Difciples. Proofe for the grounds 
of holy Scripture,from whence this is taken,the Hiftory re- 
corded by the foure Euangelifts , doth plaineiy declare thus 
much, who doe all fet fourth his rifing againe, with the cir- 
cumftances thereof. Generally , this time was the time of 
the PafTeouer, toftiew, that the true Pafcha 11 Lambe was 
now come into the world, and the religious kiliing.of all o- 
ther lambs , as meerely a figuratiue, and Ibadowing ceremo- 
ny, (hould now ceafe , the Tubftance it felfe being now pre- 
fent. Againe, it was the firft moncth , about the middeftof 
it, which anfwercth to our March, wherein in this Northren 
Hemifjphcre of the world the pleafant Spring doth begin $ to 
ftiew, that the earth did in her kinde ruoy ce , toreceiue the 
Lord rcuiuedfrom the dead,according to that cf Mdanlthon, 


Chrijlhis RefuvrcZlion. 

Ecce renafcentis teflatur gratia mundi, 
Omnia cum Domino dona redijfeftto. 
See bow the worlds grace reniu'd dot h Jhew : 
With the Lord of all .all gift s returned anew* 
Thirdly >it was early fnthemorning,bcforetheSun,tofIiev? 
that a brighter Sunne,the Sun of righteoufne{fe,was rifen to 
the world. Fourthly, it was the fir ft day of the weeke, when 
he had lyen ail the Iewes Sabbath in the graue, to fhewe,that 
they are dead ftill vnto Chrift,that keepe their holy refts vp- 
on that day , as is fpoken of circumcifion', If ye he circumafed, 
{hrifi profit eth you nothing : and to fhew,that a greater workc 
was now ended , then the creator of the world , viz.- the re- 
demption of the world : and that, as vnder the creation, the 
Lords reding day from that great worke,was the Sabbath of 
Gods people: fo, vnder the redemption,Chrifts refurredion 
day, and of ending a greater works, became their Sabbath, 
to endure to the worlds end. Fiftly,it was the third day after 
his death and buriall ; no fooner to {hew , that he was truely 
dead , without all deceit : no later , left through his longer 
tarry ing,the faith of his Difciples mould turne into defpaire. 
Now,that he did rife againe indecd 3 and that he was not taken 
away out of his fepulcher (as the Iewes, his enemies, would 
make the world beleeue) is diuerfly teftified ; and fo fully,as 
that it were (hamefull impudency to deny it. Firft, he him- 
fclfe foretold thus much,fometirae darkely . Tet a little while, 
and je fhall not fee me, and a little While againe ,ahd ye Jhall fee me. 
I Sometime plainciy. \As lonah Was three dayes & three nights 
1 in the Whales belly, fo muftthe Sonne of man be in the heart of the 
{ earth. Sometime againe moreplaineiy, The Son of man fbaJl 
: be delivered into the hands of Tinners, and be crucified, and flaine, 
; and rife againe the third day. Secondly, as he foretold/o that 
j it came to paflfe the Angels «Ioe witnefle, Hee # rifen, he is not 
berefzid they vnto the women that came to imbalme him Re- 
member how he fp^ke vnto jbh, When heWasyetm GaLlce. Third- 
ly^Mary Magdalen, Who came & told the 'Difciples^ hat flic had 
feene th^ord,& that he had fpoken vnto her, and other dcuout 
women, that followed him to the Croflc , concerning whom 
Cleophasyinhis conference with the Lord, faith, Certain***- 

G 3 men 

6 L 




Mar, 12.4.0. 

Luke 1 4.-5. 

John 2c.iS, 

23, Bet. 


Cor I 


I J. I 2. 

The ffih Artklt 

iofcnio.2 5. 

vcrfe 26.27. 

men m^e v* aftoniedJkywg s that they had fewest vifion of^An- 
gels, which fed that he Wasaltue^ow by the way is to be no- 
ted,that women firft of all,of mankind,were vouchfafed this 
ioyfull fight of Chrift rifen againe, and chiefly flie which had 
bin tlie fowleft finner, Mary M*gdxlen 3 \ mean not Mary the 
bleffed virgin: to intimatvnto vs,that our comfort in Chrift 
his Referred ion, comes not to any,, in regard of their owne 
worthinefle any way; for then he would firft haue called man 
to teftifie the fame, who is the head, the image 3 and glory ob 
Gcd;or if not man 5 fome excellent woman, fuchas Mary the 
Virgin or EltzSeth;. orif not fomefo excellent, one at the 
leafti not noted for fome great fault: But whereas hce doth 
cleane contrariwife, lie fhewcs, that as no vnworthines paft, 
can hinder vs of Gods grace in Chrift : fo no worthineife in 
vsbeing.naturall, can further the fame. Fourthly, the very c- 
nemies cf Chrift, the wicked foaldiers that watched at his fe- 
pulchre,they came into the citie,and (lie wed the high Priefts 
how they were affrighted with the Angels,& Chrift his com- 
ming out of the fepulchre : but they had large money giuen 
them,to fay,that whilft they flept, his difciples came & ftole 
him away. Which their report did not difproue their firft te- 
ftimony,becaufe fo manifeft a lye : For firft, it was contrary 
to their knowledge,and notice giuen tothe high Priefts: and 
againe,the very words conuince them of lying,infomuch,as 
that they {ayJVhilft tye flept ,his dtfciples ftole him away : for if 
they flept, how durft they haue confefled it, their charge of 
watching being fo ftri& : and if it were true that they flept, 
how could they fay what was done in the time of their deep ? 
Fiftly, we haue many witneffes at once of his Difciples^ee 
appeared to ten of them being together in one roome,and the 
doore fhut,on the very day of his referred ion, who certified 
Thomas > thenabfent,hereof; & becaufe he was then incredu- 
lous,eight dayes after he fhewed himfelre againe,when Tho- 
mas was amongft themalfo, who fceling,& feeing the prints 
of hishands,andfeet,& fide,madc with the nailes,and fpeare, 
cryed out, CMy Lord, and my God. Moreouer 5 he ouertooke 
two of his other Difciples,thefame day wherein he arofe,as 
they were trauelling toEmmaus, and after much conference 


Sijnes of a, new ltfc\ 


manifefted himfelfe vnto them ; who To defires to finde more 
witneiTes,may fee the 21 . of Iohn } thc firftof the Atts, and 1 . 
(}r. 15.6. &c. And the fame was long before typically fet 
foorth in Adam, cat!: into a dead lleepe, whileft the woman 
was taken out of his fide , and then wakening againe : after 
which manner, Chrift fieeping by death, had his iide woun- 
ded,whereout came water and bloud(which giue the very be- 
ing tohisSpoufe,the Church)andthen after a while,he reui- 
ued againe. Then was it fet forth in Jfaac y whom his Father 
^Abraham receiued,in manner, from the dead, being bound, 
and laid vpon the wood,for a facrifice. Uriah was call: out of 
the Whales belly the third day, when he hadbeene before in 
the bottome of the deepe. And thus much for the testimonies 
and proofes of this caufe. 

For the duties arifing from this Faith: they are two: 1. to 
liue as thofe, that be at peace with God; For, as he dyed for 
our fins,fo he rofe againe for our I unification, & being wjh- 
fied by faith 3 Vrc hane peace with (jod: before, we were enemies, 
and fo much at variance,as that we are faid,to haue bi« with- 
out God in the world,but now,this difference is taken away, 
and we are throughly reconciled. Now, that we may liue as 
fuch,we mud practife thefe 4. things. 1 . contestation, & ioy 
in tribulation,as is added in the fame place,not only haue w'e 
peace with God,butreioyce intribulation-.the Prophet Efaj 
faith, that Hcegaue his cheeke to the nippers, and his back^to the 
ptKherSyforthc Lord god, faith he,\W# help me : & if the Lord 
I will help vs,what can hurt vs,if he be on our (ide,may we fay 
■ with the Apo(tie,IK^ canbeagainfi vs f 2. Becaufe our feli- 
1 city, ftands in the continuance of this peace , we mult by all 
meanes reoioue whatfoeuer may breake,ir*& becaufe finfepe± 
rates betw>,vt our god & vs,\vc remoue this chiefly fcrre 
from vs. 3. Becaufe ftrangeneffe may eaiily breake off peace 
& louc,& familiarity encrcafeth it,ic cuts off occafions if a- 
! ny ariie : we mud haue our Ligier- Ambaffadors , as it were, 
ly ing in the court of heauea for vs, v%u our prayers by which 
we may obtaine the continuance of this,and if any contrary 
occafioa be offered,cut it off. Wherfore we are often warned 
efthis,T/vry continually, ep\n all thwgs giue :hankes. 3 Sz Chrifb 
* G 4 " ' by 

1 Duty. 
7o Hue, as at 
peace with 

Rom.i. &.> 
Ephcf 2. 


Era y5c.s. 

Efay 50.T.2 

I TM5.I7 



Rom. i o.i4 


2 Duty. 
7o rife vp to 

nevvnejfe of 


The fftb Article. 

Signei of a 

new life. 

Col 3.1, 

x. Peter 2.2. 

by parables fhews often,that we (houldpray importunatly,& 
without wcarines s for,euery day there cannot but be occali- 
.ons offered on our part of breaking this peace, we being fo 
wcak,and fubied to falftherfore euery day muft our praiers 
afcend to the heauens. Fourthly ,becaufe God hath his ambaf- 
fadors of peace,thc Minifters of Gods Word among ft vs,we 
muft vfe them reuerently, and readily hearken to all goodmo- 
tious,which they fhall make vnto vs on Gods part : left the 
Lord/eeing our bafe vfage ofthem,andour regardlefnclTe of 
fuch wholfom inftrudions, as they offer vnto vs in his name, 
grow angry, & refufe to keeps any more peace with vs. We 
muft therfore take into our mouths.that of the Prophet,£fo* 
beam tfull are the feet of thofe that bring glad tidings of peace, & 
glad tidings of good thwgs. Wc muft yeeld thofe that labour in 
the wovld.double honour ,as the Apoftle faith,thcyare Worthy. 

The fecond duty anting hence,is to rife vp to a holy & new 
life from the death of fin, asChrift our Lord arofc fro death 
to life: Like a>s Chrift Was rat fed vpfrom the dead,to the glory of 
the F ather fo fwnld Wealfo Walk^in newneffe oflifefl ea,we muft 
do this if we would not haue the fecond death to rule ouer vs, 
according to that diuine voice-,2? leffed and holy is hejhat hath 
part in thefirfi re fur rettton, for oner fuch the fecond death hath no 
power. Now, as our firft bfe, viz- our naturall,hath certaine 
fignes,as breath,warmth,motion,&c. whereby it isknowne: 
fo hath this fecond 5 our fpiritual life,& thefe fignes are chief- 
ly foure. Firft, an heauenly mind: If ye be rifen With C^ rt ft^f €C K. 
thofe things Which are f.boue, Where £hrift jefwfits at the right 
hand ofCjcd;&c. 1 or 3 if the mind be ft ill plodding vpon the 
carth^and earthly things, if the thoughts be altogether bent 
this way , how is there any rifing-,if the food that pei ilheth be 
ftill moft fought after,how is there another kind of life, the 
meanes of fuftaining it being negkded; whcrefoie St.Teter 
willethfuch,as be rifen to a new lifers new borne babes todc- 
fire the fine ere mtlke of the Wordjhat they may grow therby: Se- 
condly , an holy and innocent life:for fuch only are rifen with 
Chrift , as haue put on Chrift , as haue put on the new man ? 
which after God is created in righteoufnes and true holines. 
They which are ftil the old men they were,if they were vnho- 

Chrifls Afcwfion. 


ly,vnh©ly ftiljifvilc,vilc ftiljthey Ifay,arenotriftntoanew 
lifc;they are not ranged into the order of true Chriftians,our 
captain ^fcr//? hath put all his fouldiersintoan other fafhion. 
They are blamcles and fur e , and the Sons ofCjod in the midft of a 
naughty and crooked nation without rf£//%.Thirdly, greater ioy 
in the grace of God through Iefus Chrift, then in any thing, 
either of pleafure or profite in this world , becaufe worldly 
things are old,ioy in them is pad, now we are come to Hue a 
new life,as he which is preferred fro a poor farmer,to be lord 
of great poiTefsiens : he is now a new man,he ioy es not in his 
farme which he had vnder others, it delights him not,that he 
had fuch a poore common e(tate,but in this his new aduancc- 
ment is his coforr.So we(being rifen fro an old life to a new, 
from a naturall to a fpirituall with Chrift,from the life of the 
children of wrath,& of fins,feruants to the life of the fons of 
God)cannot but ioy only in this,in regard of exceeding ioy, 
and we cannet but account all things drofle & dung with the 
Apoftle, incomparifenof the excellent Knowledge of lefus 
Chrift 2 & of him crucified & rifen again. We cannot but ceut 
it meat & drink vnto vs with our blefTed Sauiour,whe we are 
thus doing ;he will of our Fa t he r,™'*,. in works of holineile. 
4.growth,& increafe in fandification; for nothing which be- 
gins toliue & is like to come to perfe&ion,& tocontinue,is 
without growth; no more is any man, which begins to hue a 
new life in holines, he is not forward herein today, & back- 
ward to morrow,a babe for knowledge & practile this v ere, j 
and a babe an whole yere,orfeuenyeres hence : but he goeth ' 
forward, & groweth in grace, and in the knowledge of iefus 
Chriftjas S.Peter exhorts vs to do.He is a branch of the vine 
Chri(t,which fhcoteth much forth in a fhort time,he is a tree 
planted by the waters fide , and net fome ft rib comming vp 
' vponthe dry heath. If thefe things bee fo 3 whata nullitieof 
faith is there in mod men, when there be onely words to ex- 
prerTe ixfThttQkrift our headrofe again the third day : &c. but it 
isf>Iainly difproued in deeds,' y want of this newnes of life. 
And hitherto of the frft bunch et this article, now follows 
the other ,He afewded rnto been en. For the meaning: He being 
reuiuedfiom the dead(his foule comirg again into his bod) 7 ) 







John i<.i. 



Troofe. s. 

Iohn i4.2, 

Gen. 5. 24. 

2. Kings 2 ( 



Ephef.i-.i o. 


The fifth Article. 

walked here a while vpon the earth tor the fpace of forty dais 
eating & drinking fometimes with his difciples, not for any 
need offuftenancc,but for more afllirance of his refurre&ion, 
& offring his body to be felt,& handled, comforting .& inftm- 
eting the,& then in the open fight of the all,he went vp body 
andfoule into the heauens, they looking & maruelling at it. 
For the grounds hereof. Sundry times was it foretold,by ma- 
ny types was it prefigured, 3c by Canity witnefies foudly te- 
stified. It was foretold by DauidfThou art afcended vp on high, 
thou baft led captivity c apt we >& giuen gifts vnto men ; & Chrift 
himfelf fpake hereof to his Difcip'es both before his fuffring, 
J go to prepare a place for yoH\m my Fathers heufe are many dwel- 
ling places ,and I go my Way, &> Will come agawe& receive you to 
my felfe 3 that where / am 3 thereye maybe alfy and after, I a fc en- 
ded to my Father ,and to your Father, to my Godiand to your God* 
And the fame was prefigured in Enoch, the feuenthfro Adam>, 
who is faid to haue walked with God , and to haue bin taken 
away from amongft men:& in Eli as the Prophet,who,while{l 
he was walking,^: talking with SUJha his feruant,was taken 
vp into heauen in a fiery Charriot ♦, and alfo in Mofes , who 
though he did not aicend vp to heaaen as the other, yet he is 
faid to haue gone vp vpon an high mountain,the mount T$j- 
bo 3 and his body was afterwards feene no more vpon earth. 
Wherfore he is brought in wixhSltas conferring with Chrift, 
vpon the Mount Tabor ^x, the time of Transfiguration ; that 
the Types,.& Antitype as it were,might meet altogether be- 
fore Chrifts afcenfion.Laftiy S. La. fetteth down,howhe af- 
cended,with the circumftances before fpoken of, & that two 
Angels like men, in white apparell,asked the Difciples, who 
were looking vp to heauen , after that he was afcended from 
them. Why ft and ye gazjnginto heauen? this lefm>Which is gone 
vp into heauen, Jhallfo come,as'ye haue feene him gee vp to heauen. 
And S, Paul faith, tic is afcended farre aboue all heauens, viz..2.\\ 
vifiblc heauens to the higheft, where the throne of God is,y ca 
Streucn the firft Martyr aJdeth,& faith,/ 2 fee the heauens ef&i& 
the Son ofManftanding at the right hand ofuod:&c he did once 
more yet manifeft himfelfe to 5^/aperfecutortobeth:re, 
when he called from heauen vnto him,faying, Saul, Saul 3 why 


To dot the duties of our Calling* 


perfccutefi thou mee ? which indeed did wonderfully confirme 
thisthing,ciicn to vnbeleeucrs, for 'that fo forward a perfecu- 
tor was luddenly heerevpon turned to be a moft zealous prea~ 
chcr ; for that he which hated Chrift, did fct forth Chrift his 
refurre&ion,& afcenficn vp into heanc^n euery place where 
he came. And we are chiefly to gather all tefumonies about 
this mattcr,bccaufc that feducers and coozeners(who would 
make the world bcleeue that themfeiues were fome great per- 
fons,when they haue done many and great matters,haue alto- 
gether failed in this lad aft of rifing from the dead, & going I 
vptoheauen, peculiar indeed to the Son of God alone. Such : 
was Simon zJlfagusa. Coniurcr , who by his inchauntments 
much hindred the Gofpell, and aduanced himfelfe, and 
made the world beleeue, that after his beheading, hee made 
him aliue againe : but when hee by his impoIUires , made a 
proffer to afcend to hcaucn alfo in the fight of many , he fell 
downe againe, and breaking his necke, mifcrably ended his 
dayes. Such alfo was aJMahomet the great prophet of the 
Turkes. Hee commanded that his body fhould be kept from 
buriall vntill the third day after his death, promifing that he 
would then reuiue againe ; but it being kept not onely to 
the third, but to the thirtieth, euen till a moft horrible 
ftinch came from him,no fiich thing appeared,onely they put 
his body in an Iron coffer,which hangeth vpon the top of his 
Temple by the vertue of Loadftones,to the deceiuing of fim- 
ple people to this day. Liketothefe, are all falfe Chrifts, 
that lewdly haue taken vpon them this honour. Onely this, 
our bleffcd Sauionr as he was wonderfullin his life, fowas 
hee in his death; whatfoeuer he promifed.he did accordingly, 
euen after his death performe. 

The duties whereby we are to fhew our faith in this , are 
two, Firft,to doe the duties of our callings, without preten- 
ding any want of ability hcerevnto : for he afcended vp on 
high,as witnciTcth the Pfalmift to gme gmfts to men, which is 
alfo apply cd by the Apotikfoy ing,He gave gifts to wra.Now 
rhefe guifts are fuch, as be fit for their callings, as is fhewed 
inthchiftory of the holy Ghoil comming downe vpon his 
disciples, ten dayes after his afctnfion in the fhape and like- 


I Duty. 

To doe the 
duties of our 




v«rc 13. 


The fifth Article. 

ncffe of fiery tongues, accompanied with the rafting as it 
were of a mighty windc : at what time they were made able 
to fpcake all languages, according to their office of Preach- 
ing in all countries among men of diuers languages, and in- 
dued with zeale, t® goe through with their Apoftolicall fun- 
ction. And as any more were added to the fel'owfnip of the 
Apoftles , they were in like manner fitted with guifus need- 
full, as Saul, who before his conuerdon was an enemy, but 
now a friend to the Gofpell; before ignorant of thefe diuine 
myfteries, but now in knowledge not inferiour to the very 
chiefe Apoftles : for he learned nothing of any , as he faith, 
no not or Peter , lames and fohn : and as many more a^the 
Lord had imployment for in his Church , through the holy 
Ghoft were wonderfully inabled thereunto. Wherefore ap- 
ply thy felfe in what calling foeuer thou art placed, to walkc 
worthy of it , pretend not inefficiency for a cloake of idle- 
nefle ; for fo thou difparageft die vertue of Chrifts afcenfion, 
that faid, ft is neceffary that I goe away from you ; for if I depart 
1 Vptll fend the Comforter vntoyou: And Vvhen he is come Vrhich is 
the Sfirtt of truth, he Will leadeyou into all truth, &c. If thou be 
a Mtniftcr, then neglect not thy office,plead not want of icy- 
fure, want of memory , want of ability to preach the word, 
and to bee inftant in fegfon and out of feafon , for the fpirit 
iaables thee againft all thefe : if thou be a mafter of a fami- 
ly, negle& not the office of a maifter , plead not ignorance, 
difufe incembrance of many bulinefles hindring thee from 
reading or fpeakingof the law of God to thy family , from 
catechizing thy children and feruants , from praying with 
them, or examining the Sermons which they haue heard. 
As thou art a common Chriftian , fauour not thy felfe in thy 
weakneffes and dnnes , Plead not that euery man is fubicc~t to 
finne, and hath his infirmity, to be hindred from mortifying 
thy corruption?, to make thee reft contented with fome clog 
offinneitillhajigingori. If thoubea Magiftrate, neglect 
not caufes that come before thee , vpon pretence that thou 
haft not from God the guift of wifedome and difcerning-.but 
aboueall , take heed that thou be not ouertaken with guifts 
from men , which blinde the eyes of the wife, and will hin- 

T* litteasfirangers hccrt. 


der thee from executing iuftice and Judgement, from deliueJ 
ring the poore and opprefied* And fo let all others of what c-{ 
ftateor degree foeuer,feare to co'our ouer their negligences- 
with the pretext of infufficiency : for Chrift, that lets there \ 
in their eftates and places , hath afcended and obtained gifts 
fit for them all : either thcrfore thoil art an intruder,& neuer ! 
called to fuch eftate; or elfe in fume meafurc fitted with gifts j 
for thy calling, and ftill obraineft increafe by feeking : Ac- 
cording to that ,ff any man "Want Wifdcm 3 let him aske it of (fed 3 
whogiueth liberally 3 &c 

The fecond duty is, to carry our felues as Grangers in this 
world, all the time of our abiding heere , becaufe our Head ; 
Chrift Iefus is in Heauen ; another world as it were ,. vnto i 
which wc alfo doe belong , fo many as beieeue in his Name; t 
of this the Apoftle fpeaketh thus , if Voee beieeue that lefus is \ 
dead andrtfen 3 euca jo they thatfeep in lefns, tt 7 /// Cod bring with 
him : and both of thefe.and of them,that {hall be liuing at his 
comraing to iudgement, he faith Wcefhall bee caught <vpw the 
clouds 3 to meet the Lord in the aye 3 and fo jhall keener be Vvith 
the Lord. OurCountrey then is Heauen, the piaceofour 
abode is prouided there where Chrift is , and hath been etier 
fince his afcenlion,according as himfelfefpcaUth: In myFa* 
thers houfe there bee many dwelling paces , And 1 goe to -prepare ft 
place for you : that "tyhtre f Am. there mctyyt be aljo.Yor this caufe 
is it that hee tells Chnltians that they arc not of this worlds 
andwearefaid to be Pilgurrs and ftrangers heere , as they 
which are fo much commenced for their iMth 3 S-br(ih{m 3 S*ra 9 
Jfa*k> faaccb,Mofes 3 crc. Concerning whom it is written, 
that they favtjhat they Were Pilgrims anc ft rangers vfen earth, 
by which they declare d' 3 t hat theyfiught a country . "which is a bet- 
ter then their cwne 3 a hcaucnly one, a atie "which yod hath preya* 
red for them. 

Now then,that wc may carry cur felues 2s ftrangers here 
foure things ate required : Fiift , wee muft long after cur 
countrey and citie,Heauen : as S. Paul faith in the name of 
all beleeuei S ; Wcefigh. defining to bee cloAthcd "with our houfe 3 
Vrhich isfroyn hcauex-md p aiticularly of himfelfe,^y7r/>7^ro be 
dijfolued and to be Kjth Chrift 3 whuhu beftofAil. If we put cur 
^________ felues 

lames 1.5. 

To Hup a* 
fiixngen text 

i Thef.4,14 

verfi 7 , 
Ioh.i 4 . 2 ,3, 

To Yiut % 
what if 
2 Cor. 5.2. 


Pkl. 62.10 

i Iota 2.1 

The fifth ^Article. 


feluesvpcnaiQurney into a place fir from our ownc home; 
especially, if the wife goeth from he-rdeare Husband, or 
children from their louing Parents , we haue a longing de- 
fire to bee at home againe ; and the rather , if we bee hardly 
vfed abroad, and vndergoe many dangers : But we are here 
abfent from God our louing Father, and from Icfus Chrift 
our : deare Husband, in a world of m : feries, and which ha- 
teth vs : Oh, how can we then but long to be at home with 

Secondly, we mud not care any more, nor be more in louc j 
with the goods and poflefsions of this world,then trauellers, 
that come to Innes of beft entertainment, and richly furni- ! 
fhed,are in loue with them: but as they yfc them for their ne- j 
cesfity,a night & away, not further regarding any thing-they j 
find tbere : So muft we vfe things of this world; If riches in- [ 
creafe,according toDanids coutikW&emkflnotfet our heart s | 
thereon. If we haue the worid,as S. John aduifcth,Wf mnft not J 
[oHtitfioY the things of the Vorld, but vfe it,as k'is (aid in an o- j 
titer place,as though we vfed it nat. 

Thirdly, as m;n vpon their trauaile in ftrangc places , are 
very inquifitiuc for the right way, and will now and then be 
at the coft to hire a guide , but will not afibciate themfelues 
with euery company , but be in this regard : fo muft 
wee cuer. beecarefull of our way to. heauen , inquire for the 
right at Gods word , and hisfaithfull Minifters, and rather 
then faile bee at coft this way , ani not company with lewd 
perfons , left wee be feduced by them, either through erroor, 
if they b^Herctiques, or through vice, if other wife wic- 


Fourthly , as they which bee in a ftrange Countrcy, doc 
comfort themfclueSjinall the mifery which they indure , be- 
caufe they hope, yea long to be at home againe, and to be re- 
compenfed for this , with the louc of their friends congratu- 
lating their rctutne, and all other pleafing contentments, 
which-they wanted abroad : fo muft wc in the middeft of all 
our fufferings bee comfortable , rcmembring that we arc in 
a ftranpe Countrcy : when wee {hall rtturne to our Fathers 
houfc ( vnto which time k will notbec long) wee (hall bee 
| recom- 

To Hue as Jit angers heere. 

recompenfed with ioyes vnfpe:ksble. Thus did //*/«, when 
he might haue had the plesfures of Fharazhs court, and liued 
like a Kings for.-: He chofe rather tofuffer affntlien *>tb gods 
people, for hee. had refpcCt to the recompense of regard. And for 
this is it that we are exhorted, always to reioj ce 3 And to reioyce 
*gain,for that the corr.rn'vag of the Lord is at hknd\2£ which time 
wc fl-iall be taken vp to our ovvnc countrey,and eaer rcmainc 
with that Lord. A nd here is added by S. Peter* fit thing,viz. 
As Vtlgr' e.bficwe ficm fit fljly lifts that fight 
agawft thefiule, which as vtter enemies do i heir indeuour to 
hinder vs , and to kcepe vs out of our foulcs Countrey. E- 
ucn as a woman that is taken vp^ with a deli&ht<in Grangers 
loue, growes out o( fauour with her husband, and is for this 
iuftly diuorccd from him : fo , whofoeuer is taken vp with 
flcfhly lufts, either by couctoufneffe, orvncteannefle,orfur- 
fctting and riot,&c procures (uch diflike at the hands of our 
iealous Lord, as that he (hall for ener be kept frt?m comming 
at him. 

Cueft. 35. Which isthe fecond degree of his cxalca- 
l tion,andin which words V 

Arfw. Secondly ,he hath ah honor , pen er >and authority in hea~ 
utn and in earth ,tc get her With Cod the father } tn the ft y\ords;H* 
fttttt'h at t he right hand of God the Fat her aknightic. 

Lxplcvt. 1 n this Anfwer is fet downe the very meaning of 
this A rriclc, containing the fecond degree of Ins exaltation^ 
the fecenJPftep of his riling, anfwer ing to the fecond degree 
I of Jus humiliation* There hee was defpifcd,and placed vp- 
; on chegy bbet bctwecne twothecues, and hung like a poore 
! 4(rature,as vnablc to helpc himielfe : heere he is- honoured, 
' placed :n the State-chayre or Hcauen,andfull of power both 
' in heaueri and in earth : there he was poorc, weary, hungry, 
thirfty,and harbourltlTe ; heere hee fits at eafe, full,tich,and 
abounding with dwelling places , tucn for all that feekevn- 
to him. Lately, there l>ee was fcorned, mocked, and derided 
with robes and crownc,as vnworthy to wcare them ; he was 
RiTe eiteemed then rebels and murtherers : heere he is crow- 
ned and robed with glory , and in earneft,as moft worthy, 




2 6. 

1 Pec 


i King.2.1 9 


Thefixtb Article. 

Roin.g t 34» 



hcc hath all knees bowing vnto him , and a name aboueall 
names. For thus is this phrafe of fitting at the right hand, 
wont to be vfed in the Scriptures. Salomon is fayd to haue 
made a Throne for his mother e BathJhe(?a , and to haue placed 
her at his right hand, which was a doing of great honour vn- 
to her, fo as that whatfoeuer fhe would commaund fhould be 
fo.In the fiue and fortieth Pfalme the Queene is placed at the 
Kings right hand in a vefture of golde, that is, is highly ho* 
noured by him. In which places, with the like , howfoeuer 
there is truth both in the wordes, an! in the literail proper 
fenfe;yet here it is not fo : the Lord of Heauen hath no right 
hand nor left, (as fome ignorant and vnlearned Monks haue 
taught long agoe, becaufe hands,and feet,and face,and other 
parts of the body are afcribed vnto him) neither hath Chrift 
any feat in Heauen •, for there is no need of any there : for 
which caufe he is faid alfo to (land at the right hand of God, 
and to be at the right hand of God, making intcrcefsion for 
vs. The meaning therefore heere is onely to be taken , that 
he hath all honour, power, and author it ie, in heauen and in 
earth,together with God the Father; euen Chrift lefus, both 
God and Man,receiucththefein his whole perfon, but colla- 
ted vpon him in regard of his Man-hood, his God-head in it 
fcifc being vncapablc of any new reall accertion of glory 
or power. 

For the grounds of holy Scripture from whence this Ar- 
ticle is taken , they bee many and moft euident , which con- 
flrme both his being at the right hand of God in Heauen, 
and fecondly,his honour there , and thirdly, his power, and 
authoritie. Firft, that he fitteth at the right hand of Goo^i 
heauen,is plainely fct foorth , where we are bidden tofeflre 
the things aboue , Where Chrift 1 cfw fitteth at the right hand 
of God. The very words are to be noted againft the Vbiqui- 
taries, which will haue Gods right hand to bee euery where, 
and fothc very body of Chrift to be cucry where, and really 
prefent in the Sacrament of his Supper. But markc thefe 
words, and they teach vs not thus, but that his body & foulc 
now glorifled,are aboue in Heauen : and like vnto this, is 
that place to the Ephefians: He fct htm at his right hand tn hea- 

ToyforChrifls honour inhemen. 

menly places. Moreouer,the Apoftles,as hath bin already faid, 
faw him go vp into heauen bodily ^zndSteuen faw the heauens 
open,andthe man Chrifi there ; and Tan!, though he faw no- 
thing, yet hee heard hi? voyce from Heauen : Saul } Saul,^hy 
j>erfecuteft thou me? And where he was then,the Angels plain- 
ly told his difciples,he fhould remaine,till at the lait, he were 
feenc comming down vifibiy, in the fame fort, that he afcen- 
dcd : wherfore it followeth in the next article j.£V0w thence he 
JhaH come : From whence,I pray you, is this ? The Vbiquita- 
ry rcuft needs anfwere abfurdly,From euery where : But the 
Apoftle anfwers ; The Lord himfelfe jh all defcendfiom Heauen 
')toithaJhout y Vpith the voyceoftheL4rch-angcl,&c.LikcwiCe this 
refuteth thePapifts who though they deny Chr ids body to be 
euery where , yet are fo bold as tofaine it to be many where 
by the fi&ion of bodily prefence in the Sacrament. Surely, 
Chrifts body is fo in the heauens,that it is held and conteined 
there, how then is it at the fame time,there,and here vpon an 
Altar, nay,on many Altars ? which plurality of places mufl: 
needs take away, and deftroy the Eflentiall nature of a true 
body,andfoturne it to an imaginary phantaftick body, with 
the sJWaraonits. 

Againejthatheisinhighefthonorthere.the Apoftle fhew- 
eth,in that he faith, (fodlmth highly exalted him, andgiucn him 
a Name abotte all names, that at the T^ame ef Iefus, euery knee 
might bow, of things in heauen, and earth* and vnder the earth. 
And is no* that the higheft honor, which is cited in theEpiftle 
to the Hebrews,out of the Pfalmes; Worfhip him, all ye Gods ? 
Laftly ,for the infinit power communicated vnto him.and fo- 
ueraignty ouer all things, himfelfe fpeaks, as already in pof- 
fefsion hereof; willpower is giuen vnto me, both in heauen and in 
earth. Yea,he is made King of all the world : for,^/^ of me y 
faith the Father,*^ / Will give thee the heathen for thine inheri- 
tance, and the ends of the eai'tbfor thy pop f ion . H e hath power 
ouer all his enemies, according to that , Sit thou at my right 
bandjil f make thine enemies thyfootftoole. And that of the Apo- 
&\c y He mufi ratgne,ttll he hath put ail his enemies vnder his feet. \ 

To come now to the duties of this faith. The firft is,to ex- ■' 
ultfor this exaltation of our head, Chrift lefus, for our nature 

H thus 


i TtcC4« 



Math # 28.i^ 

« Cor.15.25 

ley for Cbrifl 
b'n honour* 



A&s 7 .i«. 

Tbefixth Article. 

Rom. 8 .^4. 
Pfa!n> e 2. 

R6fn.?,3 7 » 

*. Vutie, 
the name of . 


loin 14, 15, 

thus honored and graced. Euen as Ifrael reioyced & fhouted 
for ioy ,fo that the earth rang again,\rhe the Ton ofDauid,Sa- 
lomw was crownd king;and as Steuen in the midft of his per- 
fecutors now reatly to be (loned^oy fully brake out,& fay d, / 
fee the hcanens &pen y wd fbriftjefu* ftanding at the right hand of 
God. So the beholding of the fame by the eye of Faith,muft 
caufethe likegladnes invs, euen in the midft of our greateft 
dangers. If we bane Ghrift on onr (idc,who can be againft vs? 
If we haue hira who is dead,or rather who is rifeagain,& fits 
at the right hand of God; if he be with vs,whom al Angels do 
worfhip^before whofe iron fcepter,all his enemies are but as 
a potters is ioy enough for the wifc,if her husband 
be inuefted into any great dignity ; It is enough for all good 
fubieds,if their king fubdu,& get the vpper hand of his ene- 
mies:It is ioy enough for a louing friend,if his dear friend be 
any way aduanced ; but our husband Chrift is here crowned, 
onr king Chrift makes his enemies his footftoole, our friend 
Ghrift is highly aduanced. What then,though we be poore, 
affli&edjand difgraced; y et,through him thus raifed, Wcc are- 
more then conquerors: we are aduanced;we are raifed. 

The fecond duty i$,willingly to yeeld obedience, and to be 
fubiecl to Chrift Iefus ; euen as wearc willing,yea,defire to 
be vnder the Princ^or fome moft noted perfon of Honor, for 
we count ft a credit for vs fo to be, though fome feruitude,or 
attendance be required hereunto, which othcrwife we could 
be content to be freed from. For,what Prince is fo hie in dig- 
nity as the Son of God,the prince of heauen ? what perfon of 
honour may be compared with him ? Yea, he excels all in all 
things,that may make vs willing with fubied ion, & bowing 
the knee at his name, which is inferred hereupon, 1 . in pow- 
er and might,whereby he is moft able to doe vs good , and to 
fubdue our enemies vnder vs,feeing (as was fhewed to Saul) 
they that perfecute his pcople,do but kick* againft theprtches. 
2. In the loue of his fubiec\s;for,that he doth not compell to 
his feruice,but faith ,i J je loue we.keepemy fimmat:dcmexts,he 
is not rigorous & auftere to the willing,if they faile in many* 
things;he forgiucth vnto feuenty times feuen times,he leaues 
thena not to thcmfelues , to perforrne their hard taskes, but 

Toy fir Chrifts honour in he&utn* 

giues them his fpirit to hclpe their infirmities. 3. In his faci- 
lity and eafmeflfe towards them,he preflfcth them not too hea- 
uily,but hisj^ is eafie,and his burden is light. If it had been 
thus with Rehoboam the fon of Salomon, towards the people of 
Ifrael,they would foreuerhauc bin hisferuants for they defi- 
red but to haue their yokes made more eafie : and why fhould 
we not then be fcruants to this Son of God,& offer our felues 
much more readily to do his wilall our dayes? But alas,moft 
men are fo blinded , that they make no account of this,asa 
preferment vnto them;they think it better to be the bafefer- 
uants of finne and the deuill,that they may haue a little plea- 
fure of the vanities of this world ; and fo by fatisfying ^heir 
promife made la Baptifme(as formerly hath bin {hewed)they 
exclude themfelues from the benefit of their baptifme. For 
they are none of Chrifts fcruants that Hue in fin, feeing that 
.he that commits finne,is theferuant of finne. 

The third duty is,to come vnto the throne of Grace,in our 
prayers,only by Chrift,& vtterly torefufe the helpe of other 
Mediators whatfoeuer; ffany man finfaith S.Iohn)we hanean 
Advocate With the Father, Iefns Qorifi the righteous, and he is a 
froptiationfor our fmncs.. Hauing therefore Co good a friend, 
yea,and eucv making re que ft for vs, and perfuming our prayers, 
with the fwcetnes of his merits,with incenfe out of a cenfor; 
what need haue we of Saint,or Angell, to helpe vsto accefle 
and acceptance before the Father ? Yea,I need not fay, what 
need,but what faith.can we haue in fo doing,feeing that both 
himfelfe hath bidden vs aske in his own name,and in the cafe 
of (in-guiltineffe,weare directed onely to him, as our onely 
Mediatour and Aduocate. Wherefore the profefsion of the 
Church of Rome is in this point by all means to be reie<5ted, 
as a proftfTion and pra&ife of infidelitie in Chrifts fitting at 
the right hand of the Father. Their comparifon from earthly 
Princes are chaffie, and of no moment, if they be brought to 
the balance of the Sanc"tuary,and are meerly colours,wherby 
they feeke tojdaube ouer their blind deuotion,and to gull the 
doting people. 

Qveft. 3 j. Which is the third degree of hisExaka- 
tioR 3 and in which words i 

H 2 Anfw. 


Matki 1. »f 
iKing.T2 # 

ro!inS.j4 # 

3. Vutie. 

Totfe Chrifi 
<u Meditter 
1 IohtJ2.t 



1 he Jen cm h Article. 


Anfw. Thirdly y hejljall ccmefrcm Heauen, at the cndeofthe 
World >to iudge all 3 that fhall then be fourd lining , and all that 
haue dyedfmee the World began fm thefe Words . From thence he 
fhall come to iudge both the quicke and the dead. 

Ex flan. For the meaning of this Articlejt is oppofite to 
that, which fettethdowne the firft degree of his humiliation; 
for,as there of God,he was made Man, yea, a poorc man vn- 
der the gouernment of lofeph and Mary ; Co heere, he is of a 
poore man,fetouer all, both rich and poore, great andfmall, 
that they might be difpofedof,according to his pltafurc: And 
as there he was vnder earthly Judges & Rulers,whodid often 
decree hard things againft. him : fohcre he comes, as Iudge, 
& Ruler of al,to decree vnaltcrable extreame things,againft 
all the ftouteft of his enemies; and comfortable'things,for al 
his loners and friends. Neejhall come from Hauen : that is,as 
man, for thus onely he can remooue from place to place, his 
God head euer fils all places, as man then he fhal come down 
vifibly 2nd epenly,with great g ! ory, & troupes of Angels a- 
bout him 5 as Iudges are wont in pompc,& with great atten- 
dance,^ ride their circuits, & he fhall ccme downe,towards 
this neither part of the world, where they haue liued, whofe 
caufes fhall be heard,and proceeded in,as Iudges are wont to 
goe,to fit in Iudgement in fuch places,as wherin they dwell, 
which are to be brought before them ; To iudge thofe thatjhall 
be then lini?ig : for the world fhall be ful!of pcople,euentothe 
houre of his cemming, and then the dead being raifed out of 
their Graues,. cm nail from the firft *Adam, frail beioyned 
with the lining, (who fhall onely, inftead of dying, be chan- 
ged) and thus all people together,of all Countries and Nati- 
ons, ft all be prefented before his Tribunall, toreceiucftn- 
tence,(according to the equity .yea,& iufticc of his Gofpell) 
whether of Abfoluticn,topafle into the Kin gdeme of the Fa- 
ther ; or of condemnation into the kingcome of hell, with the 
Diuell and his Angels for euer. 

Secondly 3 for the grounds of holy Scripture s,wherupcn all 
this isfoundcd.lheccmmingofChrilltoiucgmetjaccording 
to all thefe circumftances,is plainly heere fet downe in many 
Places.Firftjthat heftal come againc,the Angels fent of God 


Cbrijts commingto ludgemcnt* 

for the fameend,told his Difciples thus much, immediatly after 
his afcenfion, faying, This lefus fhalleuen fo come dotync from 
heauen , as ye hauefeene him goe vp to heauen : And in another 
place it is faid, that Chrift vnto them that lookefor him, fjallap- 
peare the fecond time without fin vnto faluat ion . and of hirnfelfe, 
he faith,/£0<r a ^ay y but W>7/ come againe. Secondly, that he (hall 
come to iudgc,not in pouerty ,but in Maiefty,not bafely accom- 
panied,but glorioufly with Angels s not like a Lambe to be flainc 
againe, but likea Lyon, totearein pieces his enemies : all this 
doth he himfclfc promife,faying, Then fhall they fee the Sonne of 
Man come in the clouds of Heauen tyithpotyer & great glory, & 
he fhall fend his Angels With the found of a Trumpet, &c. And 
what is hepe wanting^is further fupplied in the next^;? 
the Son of man commeth in his glory ,& all the holy ^Angels with 
him, thenjhall heft vpon the Throne of his glory ^ and before him 
fjall be gathered all nations 3 &c. ThirdJy,that the world fhall be 
'en foil of people liuing,asat other times, & that al fhal not die$ 
before,the Apoiile fb?u T ctb,both where purpofely heentreateth 
at 1 irge of the rcfurre&ion, faying, Wefljallnotailfleepe, but Vpe i Cor.15.51 
fhall be changed in a moment, in the twinkling of an eye, at the laft 1 ThcC+. 
trumpet ; & where he comforts the Church of God m this, that 
their dead friends, and they aliue, (hall meete againe at the laft 
day. And the Lord himfelfc plaintly faith, that as it was in the 
dayesof 7^aoh,Sc in the daies of Lot : fo (hall it be,at the com- 
mi jig of the Son of man:then the world was ful of people.which 
were eatirg,& drinking,marrying & giuing in mariage,&c. till 
the floud came,& fwept them al away jtil fire came from Heauen 
and confumed them all : fo (hall it bee at Chrifts camming to 
iudgemenr.Fourthlyjthat quick and dead fhall all comete Judg- 
ment before him,was long fince confirmed vnto John by vifion. 
He faw a Throne fit,& the Son of Man fitting theron,the bookj 
opened,and a!, euen the dead,as wel as the liuing,brought before 
him to be iudged,according to the things written in the bookes, 
then the earth gaue vp the dead buried there ,and the fea gone vp 
the dead that Vrere therein. And S. Paul hence giucs warning,that 
wee iudge not one another , For Vpec muft all appeare before the 
Judgment feat of Chrift. Fiftly, that the mancr of his comming 
ihali be moil terrible, to all his cnemics,but comfortable to his 
Hj friends, 




lohn i^ # 

Mattb.2 4# 



Luc. \ 7.2 r. 


Rom. 1 4. to. 


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TheSeutmh Article, 

Chriftjhofc that are vnder the Law,Jhallbe indeed by the Law, 
and they thai t are Without without the Law : for vnto both,the 
Confcience is a Law, bearing Vritnejfefor, and againft, and the 
thoughts accnfe, or\excufc : that is, ineucry mans nature there 
remaines fome imprtfsion of good and badd , of right and 
wrong : a light whereby to difcerne thefe, and for thofe that 
haue done ill, here will be an accufation at that time, they that 
haue done well (hall be excufed. And this wee canaot, but in 
fome raeafure conceiue by experience day ly, for that, when we 
haue done amiflfe, wefeele afterwards an inward trouble in our 
mindes, and though wee (would gladly put off the thinking 
hcereupon, yet wee cannot but ft ill perplexing thoughts this 
way come vnto vs, and difquiet vs, and chiefely when we are 
alone, and in grcateft darkenefle of the night. Now all this 
is nothing elfe, but our Confciences beginning the parr, euen 
whilft wee are aliue, and as it were, warning vs to take heede 
of finne, though neuer fo hidden, for it will not fuff er it to bee 
blotted out through forgetfullnefTc, but is, and will be a con- 
tinuall regifter hereof fo long as we Hue, & moft of all men then 
prefent it felfe before the Lord, when final!, and irreuocable 
iudgement mail paiTc vponail. Wherefore as he that is con- 
tinually watched by ©ne appoynted of hismafter, who hath 
power of life and death ouer him, (fo that in no place hee can 
bee hidden from his fight , and hee will not by any bribes be 
hyred to conceale what he feeth ) will carefully carry himfelfe 
in all things as a good feruant , and not by any allurements 
be drawne to waft his matters goods , or to neglcd his buG- 
nefle, or to any vnfaithfulncfle towards him. Euen fo 1st vs 
be contained alwayes in the fearc of the Lord from this difloy- 
alty towards his Maiefty ; and from all abufes, either a^ainft 
our felues r or our neighbours, euen when oppertunitics of 
fecrefie are offered hereunto : becaufe our owne confcience 
notes our doings, and will not be hired to giue any other , but 
trueteftimony againft vs, when we come to our reckoning at 
the laft day. Oh / how comfortable will it bee then to haue a 
good confcience. 

The fcconddutyis.bothto abftainefrom nidging and cen- 
furing [others, and to neglect, and riot tofetby mens iudging 



8 9 

ofvs, iffobe our consciences iu^gc vs not : becaufe there is 
one iudge ef all , and it is pr.funption in whomfoeuer , to 
take his office out of his hands, in iuJgingthcfe to be-* hypo- 
crites,thefc reprobates, and thefe damned creaturei : and it is 
fuch prefumption,as that whofoeuer vfethit, (hall not efcape 
the iudgement of God, according to that: Thou artinexcufrble, 
O man, whofoeuer thon art .that indgefl.&c. And it is a flit pre- 
cept, not onely for fonne, but for all : fudge nothing before the 
time, that the Lord, comes 3 who ft ill lighten things that are hid in 
darknejfe .and make the connfels oftfx heart manifeft. And what 
need we to care, what iudgements of idle headed men parte vp- 
onvs : feeing that it (hail not Hand as they iudge,but as the 
Lord iudgeth. Let vs therefore get the Lord to bee on our 
fide, and fonot care how man in his iudgement is againft vs. 
But yee wi!l fay, what ? arc wee not to iudgc others at all ? 
whereunto then tends that of our Sauiour Chrift ? By thtir 
frnitesyeejhall know them* 

I anfwer, yes, wee may by way of caution iudge others, in 
whom wee fee th: workes of darkened to abound , for the 
preferuation of our fclues and others , who for want of infor- 
mation , and notice caking, might otherwife bee fubie& to the 
infection of their poyfon: Againc we may iudgc, to make them 
aOumed, and to cone to repentance from their dead workes, 
asfeter did Simon Magus . But to iudge, that is, to pro- 
nounce, but in our hearts, any man a caft-away, thustoceafe 
vfingmeancs, as vnto a brother of his reformation ( except 
fuch an one as hath finned againft the holy Ghoft , which how 
know wee this.') this is to enter into Chrifts iudgement- 
feate , and to procure ineujtable iudgement againft our 
(ekes. If it be further demaunded, and are we fo lightly to- 
efteeme mens Judgements ? how is it then , that wee are 
bidden to procure things honed before all men : yea, before 
thofe that are without, viz,. Infidels , and vnbelecuers ? I 
anfwer, that this is fpoken in regard of iufi: occafions of be- 
ing cenfured, which we mud by no meanes giue, nor make a. 
ny (hew thereof, but walke fo blameleily before all men, as 
that th^y, which fpeake euill of vs , as of euill doers : may 
bee aftumed, and feeing our good workes, glory fe god in the 

d *y 




A£U,2 5( 


3 Duty. 





The Seuen:b Article. 


4 Dm. 

7&pr.7? fa 

of Ami . 

day of their vfitation. Put if wjllWngthus,thou be vec 11 '<red, 
thou ncedeft no: with the Apoft!e ; fzffc through this iu g rtf n: 
•of man. 

The third duty is , euer to bee vigilant , and warchfuil £. 
gainft the Lords co .riming , becaiifc- it will bee fudden , zs of a 
zhcik in the nighr. The fa r.e W&&6 I fay vnto you , ff-iirh our 
Sauiour Chriil hereupon) / fiey to all menybatch, All comfort 
is promifed to them that watch , and waitc for his comm irg, 
and all terror is threatened to them, that doe orhcrwife. Now 
this watching is well doing with the good feru:nr , who being 
ibund thus, is bidden ^o enter into his matters idy : it is to oyle in our Lampes with Che wife virgirs. ff*£. found- 
nefie , andfincerityor" Religion J who were admitted to nupti- 
al! delights with the Briieg^oome : to walke in febriety , and 
temperarce, aschildren of the light, and of the day, to whom 
the comming of the Lord (hall not bee vnawares. And to bee 
watchful! in this manner is almoft necelTary , becaufe that by 
our workes we fhall be iu Iged , and where then will our place 
be,if we be not euer thus e-xercifed ? For not one!/ frnii we bee 
iu 3ged , according to our workes in gcnei ail , but according 
to thofe., whefein we are taken at his comming ; it we be then 
working wickednelTe , if we be taken wallowing in finne , no 
gcoi thing which we haue done , Qiall admntag-? vs , but the 
fearefu'.i fent^nccof condemnation will pafle againU: v S ; f or 
the finne , wherein wee are found. Wherefore as wee beleeue 
this , fo. let vs cxprefle it , by our daily fettirg 1 watch ouer 
curwayes*, by our itarting vp without delay from our falls 
leofithe Lor.isccmmingtoiadgement preucntvs; by our ob- 
j feniing, and taking all occafion^ to encreafe the number of our 
! good workes , in our feucrall callings , according to cur abi- 
j liny , that thus we may bee fure to bee found in the number of 
I thofe,vpon whom the fentence of absolution (hall piiTc,Comeye 
J bUffed cfmy Father , into the Kingdomc prepared for you : for f 
\QOi hungry and ye fid me> naked andyc clothed me 3 fic\e t *r.d in 
prtfon,andye didvifit me, && 

Tue fourth duty is , to pray for the further manifefting of 
Antichrift to all the world , that hce may bee ftnppcd of his 
triple crowne , and ail his robes of honour , more then impe- 

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i Troofe. 

i Iofvi 5.7.I 


Gen i.?. 

T he cigth Article. 

i Troofe. 


A.&S2$ # 2 5< 

fifa.6.g 9, 

fice of fan&ifying and making holy the people of God : for o- 
therwife the Father alfo is holy, and fo is the Sonne, but chat is 
the peculiar office of the Spirit to fanftifie , from hence hith he 
this name of the holy Ghoft. Laftly, f beleeue in the holy Ghoft t 
that is,I put my whole truft and confidence in him, as I doc in 
the Father and the Sonne for my preferuation , and faluation : 
and more efpecially , as I depend vpon God the Father, as my 
Creator, and dayly Prote&or, and vpon God the Sonne, as my 
Redeemer and day ly Mediatour ; fo doe I depend vpon God 
the holy Ghoft,as my comforter, and the worker of grace and 
all vertuc in me.being of my felfe a lumps of finne , and a mafle 
of corruption. 

For the grounlsof this Article : and firft that the holy 
Ghoft is God, S. Teter makes it plaine, when as hauing told 
tAnaniat that he had 1 yc \ vnto the holy Ghoft,he added Thou 
haft not lyedvnto men but vnto C7^.Thefelaft words exprefcin£ 
who the holy Ghoft was, of whom he had fpoken before ; vfiT. 
God. Moreouer , well faiu the holy Ghoft , fai rh Paul by Ivs 
Prophet Sfay : Goc make the heart of 'the people fat , and fay, by 
hearing ye Jh all heare, and not vnderfiand ; by feeing y yeJJja/lfee 
and not perceiue : Whereas the Prophet tells vs , chat Iehouah 
the Lord God fpake theft words vnto him, whence plainely fol- 
lowes,thit the holy Ghoft is very God and Lord. 

Secondly , that the holy Ghoft is equall with the Father and 
thcSonne, andnotinferiour,orferuanc, as Micedonius wic- 
kedly taught,is plainely from diucrs reafons. Firft, becaufe hee 
is one with the Father and Sonne , according to that of lohn, 
There bee three that beare record in Heaven, the Father , the 
Word and the Spirit, and t hefe three are one, T hat is, one fub- 
ftance and c(Tence,one infinite wifedome.power,glory and ma- 
icfty. Secoit JJy^becaufehe is alike worflvpped with the Father 
and Sonne, as in that prayer put vp alike to them all. The 
grace of lefm Chnfl, the lone of God, and the Communion of the 
holy ghoft be tyithyou all, lAmen. Laftly, becaufe he is alike 
the Cre uor of the world , and the prcferuer of all things : for 
when G >d in the beginning made the heauens and the earth, 
&c. the Spirit is faid to hauc moued vpon the waters, Inctt- 
baffe, byawordtfetfignifiethtofitandhatch, and breed life, 


The Bulks. 

as a Hennedoth, to bring forth her criicluns. And Sliku 

mentioned in fcb y a man of an excellent fpirit, faith, The Spi- 
rit cfthe Lord hath made me ,& the breath of the Almighty hath 
gmen me lift : and in the, it is. jfthoH fend forth the 
Spirit they are created } and t hen ? enavefi t he face of the earth , 
fpeaking of all other creatures , which are i'o made and pre- 
ferred by Gods Spirit^hehoH Ghoft. 

Thirdly , that the holy Ghoft is the San&ifier of the peo- 
pleofGod, willeafilyappeare, if weconfider , eitherthis 
attribute holy , euer to be annexed vnto the Spirit, aslefus 
and Chrift fcrueto fet forth the Sonne of God in his office : 
orthecomparifons, by which he is for the further declaring 
of the fame, compared , for he is faid to be fire, and therefore 
lohn the Baptift fpcaketh thus of him : Hce that commeth af- 
ter me viz. Jefus (fhrift : ftallbapt.z.e With the holy Cjhoft & with 
jfr^that is,the holy Ghoft, who is as a fire,purging away and 
refining from the drofle of finne, as is further let forth where 
we are forbidden to quench the Spirit of God : againe he is, 
compared to water,in that faying to 2{tcodemus 3 VhltJfe a man 
be borne againecf Water and the holy Chofi 3 he fl:al not fee the kin<r- 
dome of god 3 that is, of the holy Ghoft in the vfe of water in 
baptiime/etting forth the power thereof, viz.- to clenfe from 
the filthineffeof fin, as water dcth from the filth of the fleih 
Or, if wee confider the workes cf fanctificationtobee all 
wrought by the holy Ghoft : as firft fauing knowledge, 
which is all one with faith, that moft excellent and holv- 
making grace. The Spirit Witneffeth With ourjpirits that We are 
the childrcncf god. J t iraketh vs to knew and beleeue thofe 
things,*/?** areginenvs of god 'that is, righteeufnes in Chrift, 
through whom we are his adopted children,and in the way to 
ctcrnail life,accordingto that. This is life et email jo know thee 
to be the 'very god, and Whom thou haftfenthfm Shrift. 

Secondly ,fpirituall gouecnment,whcreby cuill is feppref- 
fcd,andthat which is good increaftd in vs,crrour is auovded, 
and the truth in all things followcd.They which are in Chrift 
Iefus,to whom there is no condemnatio, Walks after the Sp:- 
nt, and not after the fiefh 3 the fpirit rules in them, andcauitth 
them thus to walke, and all the ionnes of God are thus ruled, 


fob 35.+. 



1 Thcf5.i9, 
lohn 3 .3 . 

Rom.?, 16. 
1 Cor.2.1 x. 






Vcrlci 4 . 


Rom,? jt 5. 

fohu I*. 1 3, 
Ioha 14. 





1. Vutic* 

bod'm pH7C* 
I Cor.6.1 9. 

The eighth ^Article, 

and kd y for all that are led by the Jpirit of god, as, are 
the formes ofQod. Particularly the fpiritfogouernethjby {tri- 
lling iigainft tuill rnocions,and by offring good: for the Jpirit 
fight eth againft thefleftj 3 aj the fl eft) fight eth again ft the Jpirit: in 
our wcakncifes it helps vs : for when wee are vnable to pray 
acceptably,it works with vs,andhelpes vs to offer vp fighes 
that cannot be vttered: in our ignorances it directs vs ; for it 
leadeth vs into all truth. Thirdly, fpirituail confolation, in 
our fcuerall afflictions and tcntations^which is another part 
of holines : for this,he is called the Comforter, whom Chrifl: 
promifeth to fend, to mitigate the hcauineffe of the Difciples 
after his departure : hee is called the oyle of gladneffe, which 
makethcheerfulnefle euen to appearc in the face ; he is called j 
the Jpirit of adoption >Vv hereby tye cry Ahba } Eather; that is, affe- 
cting vs with the affurance , and comfort of Gods children, 
when we are feared and troubled. Fourthly,power,commen- 
dably t£> doe the weightier?: duties of our callings : .therefore 
it is faid to be the fpirit,that was taken ol-MofisjxA put vp- 
on the Elders of Ifrael, that they might be able to iudgc and 
decide controuerfies arifingamongft their brethren : it was 
by the Spirit,that Aholiab and B ezjilicl were inabledto work 
all curious works about the Tabernacle ; it was the Spirit 
that made the Apoftles fnm*cient,vnto a far greater worke a- 
bout the fpirituail Tabernacle,?/**, to preach the Gofpel effe- 
ctually to men of all languages,they being vnskilfullof any, 
but their mother tongue; and for this caufe he is called by the 
Prophet,the Spirir of power. Efa< 1 1 . 2 . 

The duties of this Faith are : Firft , to keeps our bodies 
holy and pure,as temples of the Holy Ghoft , and not to de- 
file them by vncleanneffe : for our bodies are his temples, as 
the Apoftle teacheth. This therefore We are to doe with all 
readineffe 5 as they to whofe houfes the King vouchfafeth to 
,come,or fome great perfon, by whofe comming they arc like 
to bee bettered in their eftate all.thcir life after, they will not 
haue any noyfome or vnclcanc roome,but their very entran- 
ces, and courts fhall bee fit to giue contentment vnto thofe 
worthy Guefts: for Gods Spirit is the King of heauen,by his 
comming hee makes vs the members of Chrift, but no dung- 

To beleeue the Scriptures. 

hill is Co loathfome as a body defiled by vncleannes. The bo- 
dy by whoiedome is taken from beirgtl e member of Chrift, 
and made the member of an Harlc? , the themple cf the holy 
Ghoft: is made a ftcwes. Wherefore let this , and all fmell 
hereof in thoughts incontinent, and fpecches filthy, be farre 
remoued, othcrvvife there is no faith in the holy Ghoft:. 
When Chrift found in the Temple at lerufa'em j which w;.s 
made but of ft one, buyers, and fellers, and money changers, 
that made the houfe of God, but an houfe of merchandize, he 
waxed fo angry , that -he whipped them all out,and ouerthrew 
theirtables: how much more then will 'hec difdaine , and 
fcourge thofe, that make the Temple of the holy Ghoft, this 
liuing Temple, not an houfe of merchandize , but a finke of 
filthines.and vncleannes? On the contrary fide, when the ma- 
teriall Arke was entertained into the houfe of Gbed-Edcm y 
the Lord bleffed him , and all that he had exceedingly : how 
much more then will he blcffe vs,if weentertaine more near- 
ly into the houfe of our body , not an Ai ke made or Cedar 
wood,but the Lord hereof himfe!fe,the holy Ghofhwhich is, 
when we keepe our bodies holy . 

The fecondduty is, to beleeue without doubting, whatfo- 
euer is contained in the holy Scriptures: becaufe, thataft: 1 
were giuen by wjftiration of the holy Ghoft , & were fet forth 
by holy mcn,not of any private motion ,but as they were moued 
by the holy Ghofi. Now, we cannot then beleeue in the holy 
Ghoft, but we muft alfobe!eeue,whatfoeuer comes from him. 
We are therfore generally to beleeue the promifcs,t he threat- " 
nings,thc hiftoricsherc contained, to be true; the do<5trines > 
precepts , and prohibitions to be of God , and neceflarily xo 
be obeyed: particularly we are to beleeue places my fticall, 
which paffe humane reafon, and places fcemingiy repugnant 
in thcmfelues,in the reconciling whereof, wee cannot bee fa 
fully fatisfied. Such things as be hiftoricall , weemuftnot 
hold parabolicall, as Trvyhvrw did the bocke offeb; becaufe 
he could not conceiue, how foftrange an hiflory fhould bee 
true. Such things as be more vnpleafing, we muft not hold 
tohauecorne from an eu ill God, and the more plcai'Ing and 
fweet onely from our good God ; as the Manrchces and Mar- 


Cor. 6.1 S. 

Matk.i 1. 1 5 

2 Sam/, 2 1. 

i. Dktie, 

the Scrip* 

2 Tim.;. 16 

9 5 

A&s 16.2 7. 

Tovfe our 
gifts to ike 
honour of 

i Cor.4,7. 

The eighth Article. 

cion did the old Teftament,for which they reie&ed it and re- 
ceiued onely the new. Such things as were written by men 
formerly fcandalous,but after their conuerfion holy & vertu- 
ous,are not therefore to be reputed as vn worthy oi:r beliefe, 
as the SeuerLtm, and the Ehionites did all th: Epiftles of Paul. 
Such things as were written after, not concurring in all cir- 
cumftances with the former, are not to be reiectxd,as the E- 
biomtcs did all the Huangeli(ls,but <JMatthexv,zxi&Cerinthu5 t 
all but Markc. And if there be any other that haue done the 
like ; they haue, instead of beiccuing in , refifted the Holy 
Ghoft, and are therefore to bee abhorred. As for all fuch as i 
truly beleeue in the Holy Ghoft, I may more confidently vfe 
the words of Pan! vnto Agrtppa: I k»ovp that they beleene all the j 
writings of the prophets and sApoftlcs, and whatfoeuer Pen- ' 
men of the Scriptures. 

The third duty is,to vfe all our gifts to the honour of God, 
who is the holy Ghoft,from who n we rcceiue them all,whe- 
ther wit and learning,whether agility and aptnefle, whether 
courage,ftrength, and magnanimity,or eloquence,or diuers 
languages,or any other: for it is the holy Spirit of God, that 
makes men able to the duties of their callings , as wee haue 
heard in the feuenty Iudges ioyned with3/^/r/,andin <*Aho- 
liab 3 and Bez*diel } &c % and as the Apoftle doth more then af- 
firme, faying; What haft thou, that thou haft not rece'med ? If 
then thou abufe thy wit vnto deceite , thy power to tyranny 
and oppcflion, thy language to oftcntation , thy learning to 
pride,thine agilitie to cogging and cheating, thy magnani- 
mitie to ftoutneffe and ftubburnerfe againft Gods Word, 
thy ftrengthtoftrengthof drinking Wine, and of powring 
in ftrong drinke; what doft thou elfe but turne the weapons, 
wherewith th: Spirit hath armed thee againft thine enemies, 
vpon his very face : as if thou {houldeft take the fword by a 
friend offered vnto thee in thy great necefsitie, and feeke to 
(heath it in his bowels. Let vs therefore five fuch monftrous 
ingratitude,andvfeour gifts according to his goodpleafure, 
let our learning,wit,and beft cunning,be drained to further 
our own,& the fanclification of others: let our might,power 
and courage, bee bent for the lengthening, and the encou- 


To follow the guides of the Spirit, 


To (ukmit 
\ «urCtltml9 
Gsii Spirit, 

2 Cor 3. 5. 


2King. 5- 

1 Sam. 1 5 

ragement of the feeble,and faint-hearted,tet our agilitie and 
aptnetfe, bee forced to a readineffe,vpon all occafions of do- 
ing good. 

The fourth dutie is,to fubmit our fellies in all things,to the 
gouernment of Gods Spirit , and not to.fticke in our owne 
vvayes, nor to follovve the fway of our own" natures : for 
whom mould we rather follow and be ruled by,then he,vpon 
whom we place our confidence, whom we beleeue to be the 
Leader into.all truth,and our Guide. For, if we follow our 
owne thoughts , they will deceiue vs , Wee cannot thinks a 
good thought : If what we imagine to bee be(t,we fhall fow- 
ly erre; for all the imaginations of mans heart are onelyeuill con- 
tinually. See what gehad gayned, when he thought, by fol- 
lowing his owne way , to get him great riches , and in the 
heart, condemned his Mafter Eltfia, of folly and niceneffe, 
who was led by Gods Spirit , in refufing a gaine , for doing 
a myracle vpon T^aaman. Looke vpon the mifery , into 
which Saul the King brought himfelfe , when hee thought 
to deale more wifely , in the matter of the Amalekites, then 
Gods Spirit by Samuel dire&ed him : for, hee thought to 
pleafe God well enough by Sacrifices, and to enrich himfelfe 
aifo , by that which God had appoynted , to perifh by the 
fword and fire . And no lefle foolifh was <*s£chan , and zA- j 
Manias and Saphyra, to .their fmart, as their H iftories doe de- i 
clare : and Salomon, in taking many wiues, and contracting j 
affinitie with'moft Princes for the encreafe of his power, 1 
and eftablifhing his peace. ¥ov y Qeha^j is thus made a loath- 
iomeLeper,Srf#/ is turned out of his Kingdome, <±Ach an and 
^Ananias lofe their liues , and Salomon almoft tenne Tribes a& $5 
of his pofteritie. Let thefe examples therefore be warnings 
vnco vs, that wee truft not to our owne inuentions , but 
goe out after the Spirit , fpcaking in the Word with <tA - Hebr 
bra ham 3 though wee our felues know net whither. Hum 
as filly Orphans , which know not how to buy and fell , and 
to deale in this wily world themfelues, doe willingly fubmit 
thcmfelues to fome faithfull friend, that vndertakes this care 
for them. 




7 be ninth Article. 

Tahskciii in 
the kolfCa- 
t boli que 

jQtifft. 33. Which is the fecond pair of your articles 
of faith, concerning the Church cf God * 

AnCw.Theficcnd part u, The holy fethchkethin chthe com* 
munion of Saints, the Forjriuencfje cffinnes, the RefarrcEtiw «f 
the body ,4*1(1 the life euerlafiwg* 

Jggefi, 34- What learncyou here to bckcue>ccnccr- 
ning Gods Church £ 

A nfv\\ Fourc thwtrs , 

M*tfi> 3 3 • Which is the firfi i 

Anfw. Firfi ,1 karnc to belceue, that God hath a church, ton- 
fifttng ef a certnine number of true beleeuers, cf Whom feme be in 
Heauen,andfome vpon earth 3 and that f myfelfeam a member of 
the fame. 

Ex plan. We are to prefix in our vnderOanding, / belceue, 
andibto confefle , / belceue the holy cathclikc church, q c. and 
not,/ belceue in, as we fay cf Godthe Father,Sonnc,and Holy 
Ghoft. For the meaning of the words then ,' it is fully fct 
downe in theanfwer,^-. although I cannot fee with the bo- 
dily eye, into the inuifible Church of God,confiftingcnely 
of true beleeuers,yet I do by faith firmly hold, that; as there 
is an outward and vifible Church militant heerc vpon earth, 
that is,a company of people outwardly called, by thefinccre 
preaching of the Word, and further marked out by the right 
admin i ft rat ion of the Sacraments amengft them) fo there is 
fuch a Church, as is fecne onely by the eye of the Lord , in* 
wardly called by the efficacy of the Spirit, part of which is 
already triumphant in hcaucn, & part here ftrli in this world, 
the one foit being the J^aintsand faithfull dtpartcd,the other 
faithfull men and women yetliuing: And becaufe I can no 
other wife haue comfort in all this , I belceue to my further 
comfort, that I am a member of this vifible Church , and of 
die fame body with the godly in heauen. 

7 . For the grounds of this ; they are firft to bee brought, 
which teftihe,thatGod hath a Church. 2. That this Church 
is a vifible company called together,by the preaching of the 
Word , which is the Church before men, 3 • That they yet 


TbcmoftccrtdinemdrkesofGods Church. 



TbM God 
bttb a. 

Aftcs S.i. 

The true 
war{ei oftbe 

oncly arc the true Church before God, which are Beleeucrs. 
4.That no Church is ro be beleetied in, tin: is,to be made the 
.foundation of our faith ; but onely to be belecued,that is,to 
be acknowledged>and to be cleaned vnto,when i« is found to 
be Gods Church, and to be ^obeyed in all things , wherein it 
obeye:h Iefus Chrift the head of all. 

Firlt,that God hath a Church,is plain, from the often men- 
tioning of the Church of God in th: Scriptures.Grcat perfe- 
ction is faid to hauc bin raifed vpagainft thi Church,in the 
Ads ; & God is faid, to haue giuen fome to be Apoftles,c^c. 
fir the butlding vp of his church. And in the Rcuelation, there 
befeuenEpilllcs,direcl:edtofeuenfeuerall Churches,one to 
the Church at Ephefus , another to the Church at Laodicea, 
&c . This is fo generally acknowledged, that it fhalnot need 
to bee further infixed in. But that this Church is a vifiblc 
company called togethcr,by the preaching of the Wovd^&c. 
thefe being the principall ma^kes and fignes,by which it is 
knowne amonglt men, is fomewhat contracted, yea, explo- 
ded by the llomanifts, and other fignes of vniuerfality,anti. 
quity, fuccefsionof Bifliops,(^c.fubftituted,and therefore, 
*liquatitulumoperofiits, ( as this Commentary will beare)to 
deale herein And firft of all , the word Ecclefid, a Church, 
commingof^andxsA-fv in Greeke,that is, tocallout,gi- 
ueth great light herein, the Church being according to the 
ilgnication of this Word , a people.called forth out of the 
reft of the world , as the Apoftle, not naming the Church at 
Home., yet in effect calleth it , faying ; 7* you Vekichare at 
Rome, catted to be Saint* : now, if it be a people called out of 
the world,the belt note wherby to know it.rrmft needs be the 
voyce calling, which if it be the Talmud of the Iewes,it is a 
Synagogue of Chrids enemies,if the Alchoron of Mahomet, 
it isanaffembly of Saracens-; ifthe Word of God corrupted 
by falfc interpretations in matter of faith,it is a Scctof He- 
reticles: But,if it be the pure Word of God, purely and fin- 
cercly preached , it isthe Church of God. For, this hath e- ' 
uer becne a certainc note of Gods Church, and fucn as can- • p r - 
not decciue. Thus hath it bcene noted to be in the family of tbeddri. 
£wc£,that walked with God^i^by obedience to his voice; JUmnt* 

I 2 and 



Aas2. 4 i ( 

Vcrfc 4 ; 

Efay 3.20. 


,Ichn ic. 



The ninth Article, 

and of 2\^Wj. Forhedidthus alfo walke withthe Lordjand 
of Abraham, who went eut at Gods Word from his Fathci s 
houfe, and amongft his pofterity,the Iewes,who at the word 
of the Lord, followed Mofes and Aarcn thorow the red fea, 
thorow the wilderneiTe , and the numbcrleffe turnings , by 
which they were directed fro the Land of j£gypt, vnto Ca- 
naan. And ftil vndcrthc new Teftament ? this was the infalli- 
ble marke of Gods Church , fir ft amongft the Apoftles, wlx> 
were called out fi 5 others by the word of God, to follow the 
Lord Chrift,then amongft other faithful people^sthey were ; 
added to the Cburchjthey were called by the Word:witncfle | 
that great worke of conuerfion, wi ought by the Miniftry of 
Petcrzx one fermon,there were 3 ooo.who,\* hen they herd it, 
were feucred from the re ft of the world, and added vnto the 
Church;& it is immediatly further noted,that the Lord dayly 
added into the [hutch fitch at jlwuld be fatted, viz. calling them, 
by the Sermons of his Apoftles & Miniftcrs. To proceed fro 
Hiftory ,to the Doctrine of holy Scripture. Doth no; the Pro- 
phet Efay teach the fame thing? when hefaith,To the La' 
to the Teftimony , if theyjpeakenot according to this Word, it is 
becaufe they haue no truth in the y viz.. When Seducers mail goe 
about to draw the to the feruicc of Idols,& to follow South- 
fay ers.&fuch as haue thefpiritof D urination, as in the 19. 
vcrfe.they were ftill infeparably toftickto the Law ofGcd^ 
&not to follow thcm,which doe other wife. & the mark wher- 
by to know thefe is, that ihey jpake not according to this word, 
then the mark of Gods people,muft needs be this word pure- 
ly fpoken, & taught an ongft them. Againc, S John faith ; ff 
there ccrre a?y vnto )ou,(fr bring r,ct this declrin, receive him not 
to hci.fe. neither bid him Cjcdfpccd \ And in the vcrfc befort^he 
twice nameth the doctrine of C hn{\- 3 He that centinuethin the 
EhUrnte ofChrifi,hath both the Father &thc Sonne. So th*t,if 
fehnhe made iucgecf the Churchtsmaikcs, thepiincipall 
ma ; l be the Wot d, the true doctrine taught there. And to the 
fameerTte"tfpcal<cth S.Paul, T hough Vte,cr an Angel fi-c Hea- 
tten. preach othr/Vcife vntoyoujhexzc haue preached slet hifnbe ac- 4 
cur Jed: corrupt preaching is ftilunade the markc of Seducers, 
& then en the contrary iide,iincere Preaching cannot but be 


ThewdrhsofGods Church. 


the marke of Gods people. What fhould I multiply more te- 
ftimonies in this cafe? Chrift himfelfe hath plainly taught the 
fame with his difciples. For,to what elfe tend thefe words a- 
gainft the Pharifes;0 hypocrites ! EhizsprophefiedVrell of yon , 
faying, In vainc doe they tyorjlrip me, teaching fordotlrines mens 
precepts : Dpth he not condemne the Pharifies for their falfe 
dodrine,tobe a falfe Church? and what is this elfe,but to iu- 
ftifie this,as a certaine mark of the true Church,i//& true do- 
&rine,and teaching out of Gods holy word? and what hath 
beenfaid of the word of God,the fame is true alfo of the ho- 
ly Sacraments,thefe rightly adrmniftred,are further certaine 
rnarkes of the true Church ; for thefe are the feales of Gods 
word,the (ignes of his couenant,wherby he binds himfelfe to 
be our God,and receiues vs to be his peopIe,and furc pledges 
of his loue towards vs , which we really haue,till wee come 
actually to bee poffefled of perfect holinefTe, and glory with 
Chrift,inltead of which,thcfe are here giuen vnto vs.The Sa- 
craments of old, were Circumcifion, and the Patfeouer, the 
Baptifme in the red Sea, the water flowing out of the rocke, 
&c. which the Apoftle reckoneth vp, as marks of the Ifrae- 
lites, where he faith, that vnto them pertaines the couenants, 
the gming of the law, and the fer nice of Cjod y &c. And more par- 
ticularly,when he would defcribe the old Church vifible,and 
the true Church of the Iewe.s,for example to the Church that 
then was, he fcts it foorth by thefe marks ; They all eat of the 
fame jpirit nail meat, and dranke of the fame jpirit nail drinke,for 
I they drankofthe rocke that followed them. And again/H?^ were 
; all baptized in the ftond,and in the Sea vnto Afofes. And in the 
; Epiftle to the Hebrews,comparing the firft Tabernacle with 
the fecond,that is,the Church vnder the old Teftament,with 
'. the Church vnder the new , hee makes the markes of that 
' Church : The Candlefiicke, the Table, the Shew -bread, the gol- 
den pot Vcith Manna,and Karons Rod,Sacrifices,&c. All Sa- 
| craments fetting forth lefus Chrift. And more efpecially,at 
the firft ordaining of Circumcifion,and the PafTeoucr,this is 
by the Lord afsigned to bee the ende of them , viz.. to bee a 
figne and markc of his people. Of Circumcifion, hee faith 
to Abraham , ThUjhall bee a figne of my (fonenam vnto thee, 
_____ I I that 

Math. 1 5.7. 
Vcrfc 9< 


I. Cor. 1 0*2, 

Vcrfe 4 , 


Gcn.17. ii. 


Exod.i2 # 23 

Verfc 2 5 . 

the Nevv 

Mar. 15,16. 

I. Pet 3.2 I # 

Aa.2. 3 s* 


[ Con* 
Socy tifcf. 
t.S.Bafil. ex- 
Na\.o rat/in 



Greg ovat* 
de non d$in 

The ninth Article. 

that is , whereby all that would might know him and his po- 
lleritietobeGods people. Likewifeof the PrfTeouer \The 
blood fhall bee a figne vpon thepft of the doore, by this Sacra- 
ment, the very Angell that came to deftroy, fhould know 
where Gods people dwelt, and it was a perpetuall figne till 
Chrifts comining,for their children many generations after, 
muQ: bee ftill continually inftru&ed heerein. Now, vnder 
the New Teftament,two others haue fucceeded in the roome 
of thefe ; Baptifme and the Supper of the Lord. Concerning 
Baptifme, the Lord faith , He e that beiecucth and is baftizjdj 
fl:a 11 bee fined. Here Baptifme is made a marke of Eeleeuers: 
and Saint Teter compareth Baptifme with 7s{oaks Arke, 
which waseafic to beeknowne from other buildings , by the 
floting alone vpon the water , fo is the Church by true Bap- 
tifme, and al wayes fo foone as any imbraced the Word , the 
frrft markc of the Church , they are exhorted to this fecond, 
without delay ; as the Iewes that were at Tcurs Sermon, 
when they were pricked in their hearts , and would know 
what they fhould doe 1 , Be baptized (faith he) in the name of the 
Lord I cfM for the remtfi 'ionoffnnes. And this was the next 
thing that the Eunuch proceeded vnto, after he had receiued 
the woidwhat hinders mec, (faith he) from being baptised ? It 
was the next thing done to Cornelius, to the Iaylour , and all 
others of whofe conuerfion wee read in the holy Scriptures. 
It is true indeed,that afterwards fome famous men did delay 
their baptifme, vpon fome finifter conceit,as is to be feared, 
that is , left by finning afcer baptifme , they fhould for euer 
bee cutoff from being Gcds people, though fome other rea- 
fons haue been alledged on their behalfc , as that Confiantine 
the Great deferred his baptifme , that be might rcceiue it at 
the riuer Iordan,where Chrifi was baptized,as faith Theodo- 
ret : & in the fame delay did his fonnes follow him: finftans 
and Conftantius^d Valens, & Theodofius^s hzthJlthanafus, 
Theodcret 3 &nd Socrates. And this was fo common,that there 
were (flmki.mdCrabatnri, fo called, who deferred vntill 
their Uftiicknefle ; but this was euer miflikedby the finccre 
Fathers , who therefore did often inueigh heere-againft, as 
B afdivu^aXtanXen^hryfofiome >(frcgory of Niffen,&C.Laft- 

ley for Chrifis honour in Heattcn* 

ly , for the Sacrament of the Lords Supper , the Apoftle, 
makes it fo certaine a marke of Gods Church, thac when he 
would expreiTe the company of Gods people,of which they 
cannot be which partake of the table of Diueis,he faith ; Tee 
cannot far take of the Lords table ,& of the table ofdeu:ls,& can- 
not drinke thtCHp of the Lord, and the cup of deuils : the reafon 
is cuident : for that the Lords table , is a marke or cogni- 
zance of Gods people ; the deuils table, of the deuils: and 
not long after , fpeaking of corrupt partaking of the Lords 
Supper, when men came together in heart-burnings & con- 
tentions,!^ faith ; Wehaue no fitch cufiome, nor jet the Church 
of God 3 as who mould fay , that this is no marke of a true 
Church, which isnoted,not only by the creatures vfed in the 
Lords Supper, but by them rightly vfed.accordingto his ap- 
pointment, as foone after he doth further alicdge. And for 
this caufe was it, that they went vnto the Lords table euery 
rirft day of the weeke,according to that of S.Taul^ueryfirfi 
day of the \tyeeke, Vthenyee are come together to breaker ead, &c. 
And this cuftome lafted long, as H/i/ilius the great,and others 
doe teftine. And thus the true marks of the Church are ma- 
nifeft, without any fubornin^, or glofing,or wrefling of fa- 
cred writings. Butasforthefc of antiquity ,vifibility,fuccef- 
fion,confent, &c. if thefe fhall paflfe for certaine and perpe- 
tuall markes,fee what abfurdities will follow hereupon. 

Firfr,the Church is onely marked out vnto the Learned,and 
to fuch as haue beene long exercifed in Ecclefiafticall hifto- 
riesa long time,no fimple perfon. or barbarous,can pofsibiy 
come to the knowledge hereof ; for how (liquid thefe know 
fuch things, feeing that they depend vponhiftory,large,and 
much different in regard of the variety of Writers,fome affir- 
ming foms denying, tome reporting this way,fome that,the 
fcne things. Now theChurch bath cuer beene marked fo,as 
that, (fuppofingthe admittance of the written Word of 
God) itluthbeeneknownetothcfimplcft , though all wri- 
tings of record made by man (houidhaue beene fxirnt. Se- 
condly , the primitiue Church in the Apoitles dayes, & their 
fucccjlors mull by this reckoning haue beene without any 
certaine marke whereby to be knowne, there being neither 
— ! 4 anti- 


I Cor. i o. 
1 1. 

i Cot ij # 

I Coi.15. 

Mallei of 
fe i downs 



Iob.i 4 : 

Matt. 1 5, 




The ninth Article. 

antiquity nor vniuerfality,nor fuccefsion in thofe tiraes,and 
the like might be faidof Abrahams time,and Mofes^nd Aa- 
ron$ 3 &c. Thirdly, the Church of the Pharifees mufthaue 
beene the onely true Church of God in Chrifts time : for 
they onely could plead antiquity, &c. they onely could al- 
ledge the confent of their Elders, and fuccefsion of high 
priefts for many yeares. Whereas none of thefe abfurdi- 
ties will follow, if wee acknowledge the Word and Sacra- 
ments, the markes of Gods Church, the fimple may know it 
as well as the learned, it is a marke common to the Apoftles 
times & thefe,the Pharifees, & all heretiques are foone dete- 
cted. Again,fay that no fuch groffe things would follow here 
vpon, where haue you any teftimonies for antiquity, &c. to 
be marks of Gods Church? I am fur e that in the moft worthy 
of credit , yee hauenone at all : Whereas the Lordhimfelfe 
giues plentifull teftimony in his word to the other marks,& 
the name of this very Creed, is anancient monument of the 
Fathers of the Churches confent herein, w'^. their calling 
isSynibolum,* badge or cognizacc,as who mould fay, that the 
doctrine in this Symboll containers a certain mark in them 
of whomfoeuer it is receiued of Gods Church. If any man 
fhal yet ftick,becaufe we doe not know who interpreted the 
Scriptures truly, & receiues them according to the meaning 
of the holy Ghoft, & fo of the Sacraments. O let not this be 
any hindrance to our receiuing of the truth,becaufc moft are 
fo vnripe in their vnderftanding : and fo vnacquainted with 
Gods Spirit.For if we aske more vnderftading to know this, 
the Lord will giue it vs,if we aske his Spirit to direct vs to 
his own meaning,he wil giue it alfo. Moreouer, we haue for 
helps this analogie or rule of faith to trie the truth by, wee 
haue the forme of baptifme , and of adminiftring the Lords 
Supper plainly fct downjfo that a difcreet ordinary Chrifti- 
an may be fure, when they are righty vftd, and when the 
faith is truely preached. We haue the burthenfome traditi- 
ons of men plainely condemned , the loue of Iewifh or fu- 
perftitious Ceremonies expreflely cenfured, Idolaters, and 
Image worftuppers adiudged to the pit of Hell, workes in 
the cafe of iuftification excluded, and grace magnified , him 


ThemarkesofGods Cbttrch, 


thatfeekethtofet vphimfelfe aboue Gods,that is Kings,and 
Emperours pronounced Antichrift,outward things vilified, 
and fpirituall feruice commended, will-worfhipsdifgraced, 
doers of works fupererogatory pronounced vnprofitable ler- 
uants, perfecutors detected as woolues,&c. If this will not 
feructorefolu vs,but withT homos we wil flil bedoubtful,let 
vs pray for fome more fpecial certificate^ thcLord fure wil 
vouchsafe vs his fpecial fauor,as he did Thomas, according to 
our infirmity.: And let not weake Proteftants befo vnftabk, 
as to be carried away herewith^when they haue begun in the 
fpirit,to end in the flcfli, when they haue liued in the Church 
of God, by reuolting , to die out of the fame. Many cauels 
more would be met withal,about the promife of Chrifts buil- 
ding his Church, vpon the Petra, a rock, of the con (rant re- 
maining of this Church, of his being prefent here alwaies to 
the end of the world to faue them from error, & to lead them 
into all truth, of telling the Church in the cafe of offence, 
which they fay muft needs therefore euer be vifible : and on 
the contrary (ide,of the noueltie of our Church, our vnlaw- 
ful miniftry,& in detracting from the firft reformers,&obut 
I haue been too long already for this briefe treatife, & ther- 
fore will refer the reader to the learned writings of others, 
of this argument purpofely, where he ftall finde them like 
chafTe blowne away , by the fpirit of Gods truth : for that the 
rock, vpo which the Church is builr,isnot Teterjzut Chrift, 
for other foundation, then £hrifi tan no wan UyS.Taul plain- 
ly teacheth : againe, his promife of the holy Ghoft, & of be- 
ing prefent with his Church vnto the worlds end, proueth 
nothing for any particular place, but for the pcrfons of true 
beleeeuers, according to that, When tVvo } or three are gathered 
together in my name, there am J w the midfi of the, & thefc (hall 
not befuffered to fal,& lie in damnable herefies ; but be led by 
the Spirit into all truth: & taftly his bidding:Tf // the Church, 
proueth no more, but cnely, that where the true Church of 
God is formally" gcneined by excomrKumcaticns, and other 
cenfures for fin : there ctftinate^ndcthei wife incorrigible 
offenders, are to be complained of;& this difcipline is to be 
exercifed againft them. For if ir proueth the being of Gods 
true Church vifible alwaies,it mulj alfo proue it in aljplaces, 


Iob.4,2 0, 11 
Maih.i o/ 



onely the 
true ebweb. 


Math.7. 2 1. 

The ninth Article. 


Rom. x i # 

clfe when any perfon is thus gricued, how (hall we come to 
the Church to complaine ? and thus this rule fhall remaine 
{till vnperfe<5t For our miniftery and Church, it is diffident- 
ly iuftified before, it much matters not, how lately the word 
began to be purely preached, and the Sacraments rightly ad- 
miniftred ? fo that it now be fo an&oti&Q vs, this maketh vs a 
, lawfull miniftery, & the true Church of God, againft which 
our aduirfaries may onely barke;but not be able to vtter one 
word with rcafon : more fpecially for our miniftery ,howfo- 
euer perhaps we might anfwere, that when an ordinary cal- 
ling cannot be had , there is place for an extraordinary, yet 
we can truly maintaine that we can deriue canonically our 
ordination from the fuccefTors of the Apofilcs, as Matter! 
aJMafon hath learnedly declared, \ 

Now it followeth to be proued, that they onely are the > 
true Church before God, who are beleeuers. And this appea- 
reth plainly : firffc , for that many of the vifible Church are 
reprobates, and without part in Gods Kingdome,as our Sa- 
uiour Chrift teachcth by many parables , both of the fower 
that went forth to fow, fome of his feed falling vpon the 
thorny ground , fome vpon ftony , and fome vpon the high 
way,andfo bringing forth no fruit : and in the parable of the 
draw-net,of the goodcorne, and the tares,of the Virgins, of 
theferuants with their talents, &c. all which tend to fet 
forth the ftatc of Gods Church to be fuch , as that therein 
there be many caftawayes. Moreouer, he teacheth the fame 
plainely, wherein he faith,T 'hey Jhall cry 3 Lord 3 Lord \op en vnto 
vs,Vt>e banc prophefied in thy name, crc. and in another place, 
ThoH haft eaten and drunkjn our ftreets 3 and taught in our Syria- j 
goguesyhut I will fay vntoyou 3 dcpart fro me ye Workers ofwiqui- ; 
ty. Which being fo, it mult, needs foIlow,that all the vifible j 
Church is not Gods true Church, but onciy the company of 
true beleeuers. Secondly, this is further manifeft , becaufe 
faith onely fettcth vs into Icfus Chrift, and maketh vs mem, 
bers of his body, which onely is the true Church : for to this 
effect fpeaketh the Apoftle : They were broken off by vnbelicfe 3 
and thou ftandeft by faith 3 vi^. I ngraftcd into the.Oliiic tree Ie- 
fus Chrift,out of whom the Iewes were broken by vnbelkfc. 


TobeUenethe Church. 

Faith only makcrh vs the children of j4brabam,and heires by 
promife. Thirdly,the fameanpeareth from the defcription of 
the true Church totheEphefians : which hee calling them, 
and magnifying Gods mercy in calling them to this eftate, 
he faitli;2?y grace ye are fined through faith in Icfus forift, and 
againethroughhim,j*<*re Citizens With the Saints, and of the 
houjhcld of C od 3 and are built vpon the foundation of the Prophets 
and ^Apoftles Jefeu Chrifl himfelfe being the chief corner ft one, 
inVvhomall the building coupled together , growcth to an holy 
Temple in the Lord. Here faith onely is that, which makes vs 
grow to this Temple , and to bee thus neere vnto the Lord. 
No man therefore can bcleeue himfelfe to bee a member of 
the true Church before God, by reafon of any outward pri- 
uilcdge, entring him into the vifible company of Gods peo- 
ple,vnlerTe he be inwardly before God, through fauing. faith 
made a member of th: fame. Fourthly, that the Church is on- 
ly to be beleeued,that is^acknowledged, where it is found to 
be,and to be cleaued vnto: but not to be beleeued in,that is, 
to be made the foundation of our faith.This poynt,as it con- 
fiftethof feuerall members,fo are they diftindly,and feueral- 
ly to be layd cpen. Firffc it is to be acknowledged,wherefo- 
euerit is found out by the markes before fpoken ofj thus the 
Church at Rome was once famous all ouer the world; and 
ZVjfr indeauoured much, after that hee had once been with 
] QsrneHw and the Gentiles; to bring the Church of the Iewes 
to acknowledge them to bee the Church of God alfo : 
and indeed, how other wife can I fay,/ beleeue the Church I 
Which is hVmely to hold, and conftantly to acknowledge it. 
Secondly, it is alfo to be cleaued vnto ; for when the Church 
began firft to flouriih vnder theGofpell, it is hid,That god 
added vnto the fourth daily fuch asfiould befaued, he prouided 
$hat they mould be byned vnto the ailemblies of his people; 
fo that as Peter faid vnto the Lord , Whither Jhculd Vcccgoe ? 
tjsoh haft the words of etcruail life : fo faith euery faithfull man 
and woman cf his Sppufe the Church ; Eternal! life is 




re eife to bee obtained : all the creatures out of the Arfc e 

penfjied,fo doe all that keepe out of the Church. 1 he word 
preached therefore , is by all to bee attcnded,the Sacraments 


GaJ, 3( 



7le Church 
tch bclce* 
u'd, avdvot 
Icrcn p.Yf, 
Non ditimhs 
endo m, (td 
credo ecck* 
A ^.1 2 .5.6 









The ninth Article. 

arercucrently to be recciued,the affemblies of Gods people 
to bee frequented. Thus the Lord dire&eth all his to doe in 
that my fticail fong : Get thee forth by theftepps of theflockes, 
and feed their Kids by the terns of the Shepheards, Thirdly, it is 
not to bee made the foundation of our faith , becaufc fo the 
fpoufe fhouidbe fet in the roome of the Husband Chrift, and 
becaufe that fo we might erre , and fall from true Chriftiani- 
tie,as any vifible Church may doe, and many haue done. For 
the firft, it was before fliewed, that there can bee none other 
foundation: for the next it is manifeft,that the Church of the 
Iewes did often times erre , and chiefly , in crucifying the 
Lords oJMefiah. The Church of Gaiatiadid erre fo far,that 
the Apoftle profeffeth himfelfe to bee afray d that hee had la- 
boured in vaine amongft them : hee was afrayd alfo of the 
Church of Rome for the fame errour , which maketh him fo 
long in prouing iuftification by faith without the worlces of 
the Law. The Church of Sardis was fo farre gone, that the 
Lord faith, It had onely a name to be aliue , but was indeed 
dead: and the Church of Laodicea was Spiritually miferable, 
poore,blind & naked : and Ecclefiafticall Hiftory dothfhew, 
that fcarce any Church hath beene free , but at fometime in- 
fected with herefie, which though it was not in former times 
noted in the Church of Rome ; yet I take it, it could not be 
farre from Herefie, when the Head thereof, Liberipu&Mczi- 
bed vnto Arianifme,and Honorim vnto the errour of the Mo- 
nothelites: when Marcellinus facrificed to idols,and Siluefter 
the fecond fold himfelfe to the Deuili , and became a Coniu- 
rer , and Negrornancer. But fay it was free a long time, 
doth that proue,that it muft needs be fo euer,nay, rather it is 
likely, that as other Churches had their time of infection for- 
merly, fo the Romans turne came more lately. Againe, that 
the vifible Church may fall into Herefic is plaine, becaufe it 
hathfometime3 made decrees, and afterwards the contrary 
hereunto,euen in matters of great moment . As about the Su- 
premacy of Bifhops : In the Councell of Nice it i$ decreed, 
That as the Bifhop of Alexandria had authoritie ouer all 
Egypt, Lybia,and Pentapolis-, and the Romane Bifhop, had 
the like cuftomc for the Churches about him ; fo the Bifhop 


The Church may erre. 


of Antioch, and of euery other Prouince ftonld befuprcame 
within his owne Dicccfle and the feme thing is decreed in 
the Confkntinopolitan Councell vnder fbtcdefitu the Em- 

perour, and in many more,and in the (ixt African ccuncell, 
when the Bifbop of Rome laboured for thefupremacyofall,. 
hec was difcouered to falfifie the Councell of Nice for his 
purpofe, by comparing the Copy which he had fent,with o- 
thers, Kept by the Pan iarkc of Conftantincple,and of Alex- 
andria^ fe was reie&ed with difgrace,both Zo-umiufBom- 
face, and Stlncftcr , and it was decreed, that it fliculc not bee 
lawfull for any of Africa, or any other Prcun:ce\hauing Me- 
trcpolitanes of their own toappealetothe Bifhopof Rome. 
But fir ft their owne Bifhops,and Metropolitane,fhould haue 
the caufe brought before them,thena prouinciall councell, 
and then a generail. And in the feuenth African all Prince- 
like fuprcmacy is taken away from the higheft Bifhop. Tri- 
mafedis cpifeopus no appeiletur Princeps facer dot urn, aut fummut 
Sa c a do s,&c. that is s a* he Biftiop ofthefirftfeat may not be cal- 
led the Prince ofPnefts 3 or chiefe Prieft,or fuch like:but only the 
ISifijop ofthefirftfeat. And accord i; g to thefe councels fome 
Roman Bifl:ops themfelues haue affirmed./*^ the third hath 
left W r ritten,that,tf0tf£ ought to be called chief Trie ft ,or vntuer- 
fal Tifljop.flc ment the 3.Bifl>cpof RcmcfromTmr^as they 
reckon)liuing in the d.iycs of John the Apoftle wrote an Epi- 
ftle vnto him with this fupeifcription. Clement tc the "Bro- 
ther of the Lord, the Tttftjcp of B fliops , gquernour of all the 
Churches of Cjod, where fcetur they are founded by his prouidence: 
Now if the A pottle as longtft liuer of them all, were chiefe 
gouernor of all, as he acknowkdgeth,hcdcnycthhis fuperi- 
ority any other in the world: that 1 may adde no more of the 
learned lathers of the C hurch,that could not beare this high 
title in any, but the Antichrift ■ , as in (fregory the great, Bi- 
fhop of Rome, who affirmed, that the title o]vniu<ri..ll Btfiop ■ 
agreed to none but either to Antichrift, or to his forerunner cyc % \ 
But the Bifliopof Rome hath intruded vpon this title in de- ■ 
generating times, in the Roman councell called by Boniface 
the third,this thing was chiefly handled and decreed/^ the 
Reman BrOjop Jhculd be Pope, and Tent if ex, that is ckicfe Bi- 

" <h°p, 



Can 6 

Ctm.6.tap % i 




Ann$ 606. 

The ninth Article. 


fhop ,and hane fiiH poty or to call, and to diffolxe Qouncels, andte 
ratifie, or abolijh things decreed by founcel; through the faueur 
of wicked PhocM, who flue his mailer Mauritius to obtaine 
the Empire, and being reproucd by the Biihop of Constanti- 
nople preferred his aducrfary the Bifhop of Rome in this ma- 
ner,whohad aiongtime gaped after k. And-.thishispriui- 
ledge was after confirmed by Pipin, who was made King of 
France, his mailer being depofed^ and did this to gratihe the 
Bifhop of Rome for this good office done vntohim. But his 
authority oucr councels hath fince againe beene reuerfed, 
and he made fubied vnto them by the councell of finftttnc, 
and oCBafd. 

Againe, for free- will, you may fee the contrary decrees of 
councels before in the Treatife of mans corrupt eftate ; vn- 
dcr the thirdqueftion.For the worfhippingofImages,it was 
the plaine decree of the Conftantinopolitan councell vnder 
Confiantine Qopronymns ' wherein were 338. Bifhops, that if 
any man fhould prcfumecto make the Image of God the Fa- 
thcr 3 or ofChrift,or of any Saint,he fhould be securfed. 

And about forty yeeres afteryi/^.-^/w 794 vnder Charles 
the Great wasS a Conncel held at Frenckfort, wherein it was 
decreed, that, Itfljotild be altogether eftranged frons the Chri- 
fii an faith, and held agreeable to thefttperfiition of the Heathen } t$ 
'toorfhip and adore images. And with this, doth all antiquity 
confent. But contrariwife in the fe.cond Nicencc Councell, 
alTembled by Irene, the EmprefTe of Conftantinople, ) who 
wickedly and vnnaturally, put out her owne fons eyes, and 
draue him into banifhment) it was decreed, that they fhould 
be worfhipped ; and more lately , in the Cormcell of Trerst 
order is takcn,.that the fame Nicene decree,beofallmen fol- 
lowed. The like might be fliewed of the calling of Councels 
anciently by Empero:irs •, but now by Popes of fupreamc 
honour, which was wont to be giuen to Kings and Empe- 
rours,but now to Popes. Of Purgatory ,thc reall prefen ce in 
the Sacrament, the adoration of the Hoft, workes mer itori- 
ousand fupererogatory, of Monkery, andinfinit ceremonies 
of which,nothing ancicntly,but now the world is full of de- 
crees hereabout. 


The Church way crre. 

But thefe contradictions already obferucd , may fuflFce to 
mew,that the Roman Church itfelfe is not free, but fubiect 
to error & herefic, for contradictories cannot be both truths, 
therforc it rruft needs fometime oncly haue bin in the truth, 
and femetime sgainc caricd away with herefie. Laftly, this 
further appearcth,from the cor fideration of the manner^how 
things haue bin caricd frcm time to time rn the Church, *t\. 
fometime according to the will of one Emperour, King, or 
Pope,and fometime of fome few , and that not fincerely,but 
apparantly fceking themfelucs,& cf entimes tofatisfle their 
malicious minds. I fbould dwell too long hereof] fhould crr- 
ter into a particular exemplification of this : it is fo plain to 
al that read of their proceedings, as that it cannot be denied. 
Firft,fomthing hath bin concerned by an higher power,thcn 
a Cotincell called,and his mind being divulgcd,they feare to 
appcare that be of a contrary opinion,^ if they appear,thc?y 
are not admitted into theCounceUor thi ogh feare recanting, 
| arc recciued. & fo it is proceeded to the matterpropounded. 
Then a great fhew is made.of calling vpon the fpirit of truth 
for hisaififtace,but all is condudcd,accordingas was before 
concerned: and accordingly is taught in the churches-& thus 
the people of God, vnder the pretext of Councels , is fedu- 
ced. W hicfa things being fo,kt theReader iudge,whether the 
Church vifible may not eahly erre,feeing the fountain, from 
whence things there held c'oe pi oceed, is thus troubled and 
filthy. Again,admit that freer Councels,whichreprefentthe 
Church,becalied(which cannot be granted to haue bin in the 
Roman church, certain hundreds of yeares I a ft paft)yct who* 
be they that make vnCouncels,arc they not men? that I may 
not fay, men altogether intangled with voluptuous liuing,a- 
fpiring after nothing but honours & filthy lucre for the moft 
part ? and what aiTurance, I pray you, can we then haue that ; 
they cannot errc ? yea, what feare may wee not iuftly haue, i 
that they haue altogether crrcc? for ifone,orfomemay,what ' 
more pi iuiledge c*n they haue altogether ? 

If it be faid,thar this is a co&rine tending to A thcifm-for' #£/,#. » 
if the chun-h may err,there is no certainty ot truth to be had: j 
if no certainty of truth to bee had,then is there iuft caufe ofj 

fufpition 1 

— ■ " N '" 



iKio,i 5 .iS 

2 Pct.1.19 

Gal. 1.8. 

Okie ft. 2. 
7 he truth 
without the 
Tepe lu&ij* 

1 Iohn4.l 
1 Thecal 

Aftcf 1 7.1 1 

Efay g.20. 

The ninth Article. 

fufpition giuen,that there is no certaine truth at all; and then 
faith the Atheift,all is fabulous. I anfvver,that this confequece 
is moft faife : for though all the churches vifible in the world 
were in an error,yet there is certainty of truth to be hzd y viz* 
in the holy Scriptures , to which Gods people taking heed, 
may be faued from following Bad, with the feuen thoufands 
in Ifracl in Elijahs time, who complained of the comon reuol t 
of all,but himfelfe alone; but was comforted with this, that 
the Lord had left vnto him feuen thoufand, whofe knees had 
not bowed to t Baal t nov their mouths kiffed himfelfe. For thus 
taking heed vnto the holy writings of the Prophets. S.Peter 
commends them of his ti&]e,calling it zfare Word, and a light 
jhiningin a darke place, and telling them that they do Well ; and 
S. Paul would haue the Galatians not to regard the very A* 
^oftles, in comparifon of the Gofpdl, which they had recei- 
utd/aying^/Wf our [clues } or an &4ngelftom heaven, teach any 
otherwifejet him be ace ur fed. 

I fit befaid further; All Heretikes do paint ouer their here- 
fies with allegations out of theScriptures,how therfore fhall 
we know them ? Can euery fimple man barely by the Scrip- 
tures,difcouer their craft, and keep himfelfe from their poy- 
fon ? they are rather thus in the way of being peruerted, to 
theirineuitabledamnation,asS.P^rteacheth. I anfwere, 
that this is a maruell,feeing S.John biddeth euery man try the 
fpiritsjtohetberthejbe of(jod,orno: and giuethagenerallrule 
to know them by : and S. Paul faith,7Yj all things ^and cleanc 
to that Which is good : and the men of Berara are commended, 
f for fearching the Scriptures , to flnde , whether thofe things 
were fo , which were taught them by chiefc pillers in the 
church of God. What impudency then is it, to count this the 
highway of errour ? How did the people of God of olde, 
that had none but the Law, and the Teftimony , with the help 
ofGods Priefts,to direct them ? What, were thofe of the pri- 
mitiue church more flenderly appointed then we of thefe laft 
times ? Or is there any now fuperiour to the very Apoftles, 
who fubmitted their teaching to the try all of this rule ? Let 
the Romanics then be afliamed of this'fhamefuU aduauncing 
theirPope,as infallible Iudgc of al points of religion: for this 


Obicciions anfrvered. 


2. Cor * 


is indeed the way to <\theifme,the way to all error, when one 
Pope (lull contradict another, or any (hall fall intoherefie,as 
they luue done,and yet be held for infallible 

Our rule is more certain,and neuer deceiucth,but when fic- 
kle-headed perfons will wreft it to their owne wiis, and not 
I bring their conceits into fubiection to it , which is S .Teters 
i meaning. For here holdeth the prom ife of Chrift,conccrning 
the Spirit,to lead vs into all truth,^^. if with humble hearts 
(thinking that we know nothing, as we ought to know) wee 
come te read and heare the word of God,and compare places 
more ha*d and obfeure, with plaine and eafie places, praying 
heartily in the name of Chrift,to bee dire&ed aright,and no 
way beiongoth to the Biilhop of Rome,as head of the church, 
as his flatterers vainly pretend. 

If any man wil further obie&,that this cannot yet make any 
church appeare to be a true church to them that are without:- 
For thus alfo the Roman Church will rather bee iuftified, for 
that many points there held,different from vs,are plainly fet 
down,which w ithout glofing,or paraphra(ing,is not fo in the 
church of the Proteftants. For example, S. lames hath taught 
plainly \Wearenot inftified by faith Without Works: It is not fo 
of iu ft ideation by faith alone. Our Sauiour Chrift hath fayd 
plainly, This is my body : but not Co of the figne of his body. 
S.Paul hath fa id ; Work* out yonr falwtion withfeare and trem- 
bling. S. lames againe faith,// any be fickejet him be anoynted in 
the name of the Lord lefm } &c. and exprefle mention is made 
of traditions,&c. I anfwer: It is good for the Roman Catho- 
likes todeale herein,but with fome lighter points of the reli- i 
gion,for fearc (if they fhould proceed further to their grand 
doctrines, of Inuocation of Saints,of Image- wor(hipping,of j 
worshipping the bread in the Saci ament,of withdrawing the j 
Cup from the Laitie,of their Latine Seruice, and ridiculous i 
ceremonies,and works of Supererrogation,&c.)of being al- | 
together grauelled here. A man would not thinke,that they | 
had the face to bring their Stubble to the Scriptures without ! 
blufhing;for,if they haue one fentencc of fcripture,in words j 
fpeaking with them,we haue ten for the Proteltants. 

We haue an exprefle command,forbidding Images,& their E<vod.= .4 
___ K worfhip, 

Of poynti 
by Papifts 
from plaint 



Efa.63.1 6 . 

Rom I. 

2 Cor,?. 5 

7 he ninth Article. 


Iht Scrip 
threi ti ah fit- 
ted, Godi 

worfhip,& a further commentary hereupon made by iheLord 
himfelfjT^f heedforyoufaw no image, in the day that the Lord 
JpakevMoyou } &c againft inuocation of Saints,it is faid; A- 
BrahamknoVves not of vs , Jfaac is ignorant of vs , and Angels 
and Saints haue refufed this honor : agninft the Popes fuprc- 
tn&cyi'Fhey that are great among the Gcntds , haue dominion oner 
themJjHt itjhaflnot be foWnth you. Againft the adoration of the 
H ofte ffhey Worflupped the erenture, in ftead of the Creator A- 
gainft the merit of works \Weare vnprofitoklc ftruants Jtie haue 
done but our dutyjtohen Vee haue done all- Againft free-will; Wtt 
cannot thmke a good thought ofourfelues . With infinite places 
more,of which very children are not ignorant. For the places 
by them alledged,they are but meere flhewes. James muft be 
compared with Paul, who is more large in the poynt of Iu- 
ftification.and fo his meaning wil appeare,that wcareiufti- 
fied,that is, declared to bee iuft before men by our attentiue 
and vnpartiall works, the reft are eiufdimfarw*, eafie to bee 
anfwered,as no reader is ignorant. And therfore if the Scrip- 
tures be acknowledged the rule of truth,the Church wil foon 
be made manifeft,euen to the vnconuerted. 

If it be further obicded,that plaine people cannot know, 
which be the Scriptures, becaufe the languages wherin they 
were fir ft written,is hidden frcm them •, now there be diuers 
tranflations indeed, but much differing one from another, 
how then can they bow the truth by the Scriptures? 
I anfwcr,this is a very filly fhift indeed;for are not the fcrip* 
tures tranflatedjthe very fcriptures of God ? as wel as the ori- 
ginals ? If there be difference oftraflations,it is no more but 
as if the fame hiftory written in a ftrange tong mould be told 
in Englifh by diuers, fom exprclTing it after onemaner,foroe 
after another. Now for this little difference in wor.ds,no man 
1 fuppofe,wil fay^that no certainty can be had of the truth of 
the thing told,by fuch as are vnskilful of that toung-.but that 
he may tneiatherpercciuethe truth,becaufethey all agree in 
the matter u- hich they interpret:'y et this is not the only thing 
that bringeth them to the knowledge of the truth,but to the 
firft beginning of knowledge. As the people of Samaria were 
brcght firft to beleeue in Chrift by the report of the woman, 
x with 

Obicciions anftvcrcd. 

with whom he had talked,but afterwards they profe(Ted,that 
they did beleeue, not becaufe of her words, but for that they 
had heard hint themfelnes : fo they acknowledged the truth at 
the firO:, becaufe they finde it fo written in tranflations, but 
afterwards, becaufe they are certified by the Spirit,and their 
faith is not built vpon men, as the* Church of Rome doth 
flanderoufly alledge, thus pulling themfelucs by the care. 

If it be ftil further obie&ed, that this iuftifieth thofe inor- 
dinate heady perfons, the Brownifts, AnabaptiftSjFamiliCh, 
&c for that in fimplicity feeking for the truth in the Scrip- 
tures,they do find it to be the doctrine taught amongft thc,& 
cannot find ours to be fo.I anfwer,that they do fowiy deceiue 
the worle*vnder the colour of fimplicity ,& religion: for that 
they feekc not the truth, but to bring the truth to the fauou- 
ring of their conceits, as may eafily appeare to fuch, as (nail 
obferue their infolent carriage & lewdncflfe, which they foU 
Iow,vndcr the pretence of confcience.Moreouer,as Gamaliel 
' wel noted, vnto the Councel gathered againft the Apoftles ; 
Ifthif counfellyor this V^orJ^ebe of men, it will come to naught, but 
if it be $fGodye cannot defiroy it. So may it be faid of th:m, If 
they wereofGod,they ihoidat fometimeorother,haue flou- 
rilhed, but in that their worke comes to nought,it is a figne, 
that it is of man. For they hauc long troubled the vvorld,and 
yet they are at this day almoft none. As their fighting hath 
bin for fhadowes,& about no fubftice,fo haue the fantafticai 
Enthufiafts thefelues,as fhadows vanifhed away. Laftly,if it ! 
be obiec*ted,that yet M wil remain doubtful, notwithftading 
this rule of the holy Scriptures, whether the Lutherans, or 
Caluiniilsfo called, be the true Church of Godibecaufe they j 
both propound vnto themfelues,to find out the truth hereby: i 
both are content thus to be brought to their trial, & both do ; 
almoft flourifh alike. I anfwenThathowfoeuer the Lutherans i 
bee grieuous enemies vnto their brethren, efpeciallyfome 
more harfh & hot-fpirited amongft them, yet wc do think fo 
wel of them,in regard of the points,wherin we confent toge- 
ther^ that we hold them to be the true Church of God alfo. 
The only thing that miflcadeth the, is,that they are addicted 
too much,//<r*r* in verba Ma^ifiriythstisfo ftick to Lathers 

K 2 teaching, 


IoKn«4 t ^i # 


lb: Fa mi* 



Afti 5.3l« 


& CalumlUt 


The ninth Article, 

I. T)utie. 
To frequent 


i Peter 2.2 

Ioh.3.2o 3 *i 

teaching,whono maruell,though he could not fee toreforme 
all things himfelfc alone, and fo were ouertakenwith fome 
fmallenours. If they be not fo charitably a rYectedvn too- 
ther reformed Churches, the Lord re6Hfie fcoth their lodge- 
ments and affec'tions in his good time. 

Now follow the Duties of this faith The fir ft is,diligent- 
ly to frequent the preaching of Gods Word,and duly to read 
it : becaufe it is Gods voyce, whereby he calleth vs into the 
company of his people:it is that, whereby we muft finde out I 
his Church, it is that,by fearching whereof we muft finde e- ; 
ternall life,as faith our Sauiour. To this S. Tern- exhorteth; ; 
As ne^o -borne babes defire the fine ere milkeofthe Word; for this, i 
the Bereans are commended , vnto this all are by the Pro- - 
phcts and Apoftles vrged , as hath beene already fhewed. | 
Other writings without this, are bu" as pits, that will hold 
no water. Wherefore, as thou loucft thine owne foule, furTer 
not thy mouth to be mulled by any mafsing Prieft, or thine 
eyes to be turned here from, for feare of feeing, as Eae did 
that, which may turnc to thy deftru&ion : nay,looke warily 
into this word, pray heartily that thine eyes may be opened 
to fee the truth,left by turning away , thou come to deftru&i- 
om and know it not. 

He that is in the truth,feeketh not to haue the mouthes of 
all others flopped, but is willing to let euery man fpeake:& 
fo it will appeare the better, that the truth is with him. If 
there bee any then that cannot abide that others fhbuld be 
heard ; butonly themfelues •, what fhal we thinke of thefc men 
but much more if they cannot abide their chiefe witnerTe of 
which they bragge,tobe heard fpeaking ? Surely we will fay 
their matter is naught, it cannot be othcrwife. And what 
(hall wee thinke then of the Romanifts which ftraightly tie 
their people from reading any Aduerfaries writings, yea 
from the holy Scriptures , the chiefe witneffc of the truth :- 
Their matter muft needes be naught, and their workes euill, 
as our Sauiour teachtth : He that euill docth hnteth the light, 
neither clmtth to the light, leaft his deed Jhould be reprooued.but 
he that doth truth,commeih to the light that his deeds may 
be made manifeft, that they are wrought according to God. 


To know the grounds of Religion. 

The fecond duty is,to fticke infeparably to the Proteftant 
Churches, as hauing the true and infallible markesof the 
Church of God, w^,. the Word purely taught ,and the Sacra- 
ments rightly adminiftred j and to account all the faire (hews 
of the Church of Rome in the Antiquitie,Vniuerfalitie,&c« 
but as the whiting of Sepulchres , which inwardly are full 
of rottenneffe and dead mens bones. For trees oftentimes 
feemeafarrcofftobe men, but come neerer and with better 
light,and they are foone difcouered what they bee : So the 
church of Rome, which is but a trunk or dead tree in refped 
of the liuing church of God, may feeme the Church by this 
diuine light and if we beheld thus afarre off: but come nee- 
rer,and bring the light of Gods holy Word , and it will ap- 
peal e as it is , there being no page alrnoft in the Scriptures, 
but fome way depraued by their falfe interpretations : none 
of the Sacraments,but fo !oaden with their fuperftitious cc- 
remonies,as that there isfcarceany appearance of their firft 
Inftitution. Wherefore, whatfoeucr it flhall coft vs , though 
all our fubftance and liues,yet let vs remaine for euer feuered 
from the Church of Rome, and as Philip faid vnto Nathaniel 
concerning the Meflias, C ome *ndfec : fo let vs come and fee 
by the markes,the true Church of God, and hauing found it 
amongft the Proteftants, though fome be ready to think and 
fay with Nathaniel: Can any good thing come out of Nazareth? 
Let vs lodge with it as the two Difciples did with lefus, ail 
; our dayes. 

The third dutie is , not to reft fatisfied with an outward 

J calling vnto the true church vifible, but to ftudy & ftriue by 

| attending vpon Gods ordinances to be inwardly called , by 

j being indued with a true faith , which is, to become a mem- 

| ber of that, which is theonely Church before God. For he is 

not a lew, that is, one without and according to the Letter : 

but he that is one within,whofe circumcifion is of the heart: 

all outward things will (land a man in no ftead,God may ftill 

notwithftanding all thefe, bee difpleafed with tbee, and thou 

may ft proue a caft-away,as the Apoftle fpeaketh by his own 

example. Doftthou beleeue therefore in word? beleeue in 

hcart,and in truth alfo. Doll thou make cleane the out fide ? 

. K z clenfc 


2. Duty, 
To ckxut 

jiant Chut* 



7 obt in- 
wardly 6al" 
Rom. x, 29. 

I. Cor. 9.2 7,' 


7 s l(HOVV 


Rukitf dU 
rcciierit to bs 

The ninth Article. 



cleanfc the infidealfo ? Doft thou appcare to men to be a be- 
keuer? O prouide that thou may ft appearc fuch vntothe all- 
feeing eye of God ? 

The fourth duty be wel acquainted with all doctrines 
of the foundation, and that by comparing things written- 
hereupon with the fcuntaine,the Wordof God, andnotto 
hang vpon any mans fleeue,left if hee fall into the ditch,hee 
pull vs alfo after him. For euery vifible Church,as hath been 
Hie wed, is fubic&to erre ; Let vs therefore only follow the 
Church,as it folioweth Chrift Iefus. Take heed that in rea- 
ding or hearing,thy mind be not foreftalled with error; think 
nothing,conceiue nothing, know and refoluc vpon nothing, 
vntil that thou findeft it in the holy Scriptures. Whatfoeuer 
thou haft learned hence, walke jftill in humilitie, be not puf- 
fed vp aboue others. Pray hartily for the inftrudion of Gods 
Spirit,and with Dauid looke vp to the Lord,& (ay^Lord open 
mine eyes, to fee the bonders contained in thy Law- And laftly, 
where the foundation is rightly layd, where the fubftanceof 
Religion is held , feparate not thy felfe for trifles , and by- 
matters : for as the Apoftle faith of meats an.l drinkes>that 
they neither commend vs,nor difcommend vs before God: fo 
is it of all outward things, they may be inconueniences,but 
the greater is withTeter^o go from the company of our fel- 
low difciples: for this is a degree to the denial of Ghrift him- 
felfe,with the Ifrae'iteSjto goe vpto fight againft the enemy 
without cJlfofes and the Arke , and ineuitably, to thruft our 
felues vpon horrible deftruction» 

gueft.lS . Which is the fecond thing thatyou learnc 
to bclecue,touching the church t* 

Anfw. Secondly ,f learne to bdeeue,that Cods finch is holy, 
that is 9 fan&ified,&- wajhed by Water, and the holy Ghoft, and fuch 
as daily proceedeth m holtnejfe, vntill it come at the laft 3 to befrc- 
fented before God, Without {pot or Wrinkle offmne. 

Explan. This thing is fpecially tobe attended, as another 
notable mark of the Church of God > and left any occafion of 
errour be taken by them that feeke occafion, the fence is firft 
carefully to be optned,which is,i .That the inuifiblc Church 


Chrijls bo (iwjfc imputed. 

u 9 

ofGod, vr^.all true Beleeucrs,are accepted for holy in Chrift 
Iefus, at the very firft: ad of their conuerfion vnto the true 
faith,though before they were mod: vncleane by fin. 2. That 
they are all indued witha&uall holinefle,through the opera- 
tion of the holy Choft, vs%. with a conftant hatred,and ftri- 
uing againft all finne , and with the loue of vertue and 
grace , and with an earned ftudy and care to grow herein. 

3. That, as they which are recouering from any dangerous 
difeafe, that had brought them very low , grow euery day 
ftronger, vntillthey hauer-couered their perfed health and 
ftrength, and as children grow vp in ftature, and in the line- 
aments of their body, till they come to be perfect men : So 
doe true Beleeuers grow in holinefte, bringing forth day ly 
more fruits hereof, vntill that at the laft in death, all wic- 
kednefle be fubducd, and they be in holineflfe perfeded, and 
fo without fpot, or wrinkle prefented before the Father. 

4. That euery true vifible Church is holy alfo, ^.in regard 
of the bed members thereof, though not in regu'dof the 
moft,or greateft therein. 5. That howfocucr the corruption 
of manners aboundeth, yet the dodrine remaineth holy, and 
pure,reprouing thefe corruptions,and vrging to all holineiTe 

For the grounds of holy Scripture fetting forth all this. 
Firft, that through faithalltrue Beleeuers are accepted for 
holy in Iefus Chrift at the very inftantof their conuerfion : 
this appeareth plainely,becaufe that faith iuftifteth, that is y 
makes a man iuft,and holy :faith ingrafteth into Iefus Chrift, 
and maketh vs partakers of his holineffe : faith maketh, that 
Chrift dwelleth in our hearts. Againe, faith maketh vs. to 
! be the Sonnes of God ■, for, tofuch as belecued in his l^ame, he 
\gaucpowertobe the formes ofCjod : it maketh vp the marriage 
J betwixt Chrift and \s>th*t wc become JicjJj ofhisficjh,and bone 
1 of his bone. And what more can be faid then,to proue the ho- 
linefle of true Beleeuers ? will any man deny 'any thing in 
Chrift to be holy ? dare he fay , that the fonncs of God are not 
holy > can it enter into his thought , that the place where 
Chrift dwelleth is not holy ? The Father imbraceth his Pro. 
digail fonnc at hi s very returne home vnto him ? The Maftcr 

K 4 of 


Rorn 3 .2g. 

Rem. ii, 


Gal. 3 .! 7 . 

Tola. 1 . 1 2 J 



Rom. 17* 
l -1011,3.3. 

Math. 7.2 1, 

J 5. 



The ninth Article. 

of the vineyard perferreth thofe, that were called at the laft 
houreof the day : our Sauiour Chrift receiueth the penitent 
thiefe into Paradife the very day of his conuerflon,ihali wee 
not think'e then , that ail thefe were holy , which was , not 
throughany holineffe of their owne , for they had done no- 
thing,buc through their faith in Chrift, making his holineffe 
to be theirs ?. 

Secondly, that they are endued with a&uall holineffe, the 
Apoftle intimateth, when he faith to the Romans, that they 
were called to be Saints, and Saint Peter, when in praife of 
Gods Church,he faith Ye are a chofen generation ,a royal Prteft- 
hood : an holy nation 3 &c. And againe to the Ephefians, Tee are 
citizjms \Snth the Saints^nd Saint John faith,He that hath this 
hope, purgeth himfelfe 3 caen as he is purcjhat hath caHed him* 
Moreouer, that all beleeuers are thus, is plaine,becaufe they 
haue one common calling to be Saints,whatfoeuer they mail 
plead at the laft day,if this be wanting,ifthey be workers of 
iniquity, they fhallbe bidden: Depart ye Workers of iniquity ,? 
kno^you not : for this are the holy Apoftles fo diligent in 
ftirring vp hereunto, T>oe all things, &c. That yee may bee 
blameleffe , and pure 7 and the Sonnes of god without rebuke. Haue 
your conuer fation honefl ameng the Cje?itiles i that they Vphich fiall 
fpeake euill of you 3 as ofemll doers, may by your' good xeorkes glori* 
fie God : and it is the plaine fentence of the Scriptures.W*>&- 
aut holineffe no manjhallfee (fad: Laftly, that this holineffe is a 
conftant hatred and ftriuing againft finne, and an vnfained 
loueofvertue,and endeauouring thereafter; andnotonely 
an outward obferuation of holy duties ; nor yet on the con- 
trary fide,habitual righteoufneffe Sufficient to iuftifievs be- 
fore God. All this is alfo plainly taught,efpecially by Saint 
Paul in his owne example, hee profefleth of himfelfe that he 
louedthe good, and did ftriue after it , and that he hated the 
euil, and efchewedit, in fuch words,as if he would defcribe 
a man panting in his ftrife withmoft deadly enemies , and 
grieued that they mould any whit ouermafter him,and there- 
fore plucking vp his greateft courage , and uniting all his 
forces againft them. And the fame affe&ions againft finne 
he fheweth to haue beene in the Galatians. where hee faith ; 


To grow inbolincjfc. 

Theflefb.fightethagainft the jpirit ,and the Jptrit tgawft the fie fj, 
fo that ye cannot doe thofe things that yon would ; and exhorteth 
all men to the like, faying, Take vnto you the whole armour of 
Cod 3 that yee may be able to rcfift, &C. 

More particularly that the holineffe of the faithfull is not 
onely an outward obferuation of holy duties -, as fome per- 
uert it ) but this earned hearty endcuour againft finne , ap- 
peared?, becaufe that; this afFe&ed fingular outward holines, 
( as being a meere Image to deceiue the beholders ) is re- 
iec"ted,andtheendeuourof the heart only(as the fubftance) 
is accepted. Thelewesof old had 'otherwife beene holy e- 
nough, when they drewheere vnto the Lord y Veith their lips, 
their hearts being farre aVv ay : and the Pharifees had been the 
holieft of all, for their fallings, prayers, and almes : for their 
Sabbaths,and Synagogues,for their often wafhings,and out- 
ward deuotion;but they are condemned for moft vaine,their 
feruice is Co diftafted, that they are bidden to bring no 
more oblations j they are challenged for their incenfe, new 
moones, and folemne aflembl ies. For not the hearers of the 
Word, but the doers are blcflfed j not the offerers vp cf many 
prayers, but the fecretly deuo uted are rewarded -> not the fa- 
j crificers, but the mercifull doethewiliof Godthe Father. 
I Againe, that our holineffe is not righteoufnefle fufficitnt to 
i iuftifie vs before God, the Lord himfelfe afhrmeth, when he 
faith, Jf yee haue done all that ye can ye haue done but your duty, 
ye are vnpr oft able [truants -, S.i^/hath fpent many of his 
writings purpoftly here about, viz, to fhew, that all fuchas 
feeke this way to be iuftified,fhal furely miffe of their marke, 
Jet them colour it ouer how they will,alieadging our vnion 
withChriit, fo as that our actions are meritorious & perfect 
through him, I am furethat none of the Apoftles doe giue any 
limit vnto this do&rin. Paul notwithstanding his vnion, ac- 
knowledged the imperfect ions of the fiefhm him, & Saint 
lames faith, in many things, Wee fin all, and S.lohn, Jfvee fay 
that vpe haue no fin, we deceiue Our flues and the truth is not in vs. 
And if there befuchamixtureoffinne with our holineffe, 
how can any member of Chrift truft at all to his owne righ- 
teoufnefle ; Can he iuftifie himfelfe more then the very Apo- 



MaiL 6. 




i.Cor.i i 

Eph.t.2 o. 

2. P«. 3*IS. 

Epk. 4 ,2 4 . 

The ninth Article. 

Ga l5.l7. 





ftles,and the excellent Chriftians of their timesmay Jet hicn 
takchsed rather left: by Co doing he be conden;d,feeing,that, 
if We iudge our [dues, wejhal not be not if we iuftifie 
our felues. Againe 3 that the faithful are euer growing in holi- 
nes,vntil that they come to be perfected in death, & thefliall 
beprefented without fpot or wrinkle.Their growth is plain- 
ly taught in theEpiftle to the Ephefians , where fpeaking of 
Chrift,it is faid. fn Whom all the building being coupled together 
gr&Weth to an holy Temple in the Lord, that is,as any building 
which becommeth fit for habitation, groweth nearer per- 
fection euery day, till at the laft it be /ully finifhed ; fo doth 
the Church of God. Wherefore wee are often remembred 
hereof by Teter, who faith,(/r0W in grace, & in the knowledge 
of refits Chnfl, & where he exhorteth,f0 defire the fine ere milks 
of the Word that VvemaygroWr thereby : and by /W,faying,*Z?* 
renned in the fpirit of your minde, & put off the old man, and put 
on the nety, that is, put him off more, and become more holy, 
and righteous : and againe, where hereproueth the Hebrews 
for their weakene(Te,euen then, when by reafon of the time, 
they might haue beene ftrong men in Chrift ; to omit the 
Lords vpbraidings of his Difciples , for that hauing beene 
with him long , ftill they vnderftood not his parables , they 
were yet weake in faith, they had not yet growne in mortifi- 
cation of their fleflilinefle. Moreouer, that perfection is not 
attained till death,appeareth,becaufe whilft we Hue, we car- 
ry the iRefh about with vs,by reafon of which we cannot doe 
thofe things we would ; we are but like a bad writer,hauing 
his hand guided by a more skilful maftcr,& this fcholler not- 
withftading is vnable to write a perfect faire had,by reafon 
ofhisowne vntowardnes fo the holieft of Gods children is 
fhort of perfection, by reafon of the flefties weakenes,though 
they be guided by Gods fpirit. Andthis they are not afcmed 
to cofeflfe againft themfelues } BothP^/,/y?7w,faith hc^fter 
the mark?, not as though f had already attained it, &c. and lames 
and Iohn, as hath bin already fhewed. But in death ail imper- 
fections vanilh away , then fhali they be prefented without 
fpot or wrinkle: for Chrift t\\ctfot c gaue himfelffor his church, 
that he might elenfe & fanclifie it, not hauing /pot or Wrinkle: the 


To holineffe ofthe vifiblt Church, 


the Bride is in her perfect beauty,in a vefturaof gold of O- 
phir,with needle- works all glorious: flic is then as a eity,the 
pauing of whofc ftreetes is of gold , the walls of precious 
ik>nes,all things moll: bright and fhining : fhee hath a filuer 
palace built vpon her, tf fie be a Wall ^f a door r Jbe U endofed With 
boards of (fedar i if (he be in any degree of true grace,fhe is 
perfected and made happy. There is not need of an imagina- 
ry purgatory fire to purge them , Cbrifts blood alone hath 
done it •, his merits hide all their blemifhcs, and through him 
they are accounted worthy to enter immediately into Para- 
dife,toreceiue their peny ofeternall glory, though they haue 
wrought but one houre of the day. If any perfection beafcri- 
bedtoany in this life, it is meant only of integritie,andvp- 
rightnes of heartland not of a perfect degree of holinefle,and 
abfolute fulfilling ofthe law in all things. 

For the holineffe of Gods vifible Church,that this is in re- 
gard ofthe beft,not ofthe greateft therin,our Sauioar Qhrifi 
maketh it plaine in his comparisons, comparing the Church 
vnto ground,wherein corne isfowen,fome falling in the hie- 
way, Tome vpon thorny, fome vpon {tony grounds,there be- 
ing for all thefe but one good ground; and vnto a field wher- 
in is fowne both good corne ,and tares by the enemy ,which 
grow vp togethcr,&c. now all this ground thus fowne, hath 
the name of corne ground, though the beftof it onelybec 
corne. So is it with the Church, it is called holy by reason of 
the faithfull , not of the moft or greateft therein, which are 
tares,or thornes,and briars comming vp amongft the corne. 
And this hath euer bin the ftate ofthe Church vnder the law. 
They Were all baptized vnto Mofes , and did all eat t of the fame 
fpiritnall meat 3 and did alldrtnke of "the fame Jpiritnall drinke, yet 
With many of themes as Goddifp leafed: and vnder the Gofpell, 
the Church of theCorinthians was troubled with inceftuous 
perfons,withbrangUrs, and with drunkards ; the Church of 
Galatia with falfe teachers,and many fo inclined vnto them, 
that the Apoftle feared.that he had fpent his labour in vaine. 
The feuen Churches in Afia , named in the beginning of the 
Reuelatioa,had many bad members in them : and the fame is 
true of all others before,and after them. 





2 '. 

Cantic, $,9. 

Mack. 20. 

Math, 13 , 

I2 4 

Math.- e 
i. Cor. 1 1, 





from the 
Church uf 






Cone. To!t> u 

The ninth Article \ 

Laftly , for the holinelTe of dodrine taught in the Church, 
this is foneceffary, that wherefoeuer it is wanting, it is a 
certainefigne of a falfe church,of a (trumpet of Satan,andno 
Spoufe of Chrift. Euen as fait, when it hath loft his fauour, 
or a light hidden vnder a Buflieli,is no light,no fait,good for 
any vfe,but to be troden vnder foot of men : fo is the goodli- 
■,eft Church corrupted in the fubftantials of dodrine, it is no 
more worthy to be honoured as Chrifts fpoufe,but to befpur- 
ned^and trampled vnder foot,as his moil treacherous enemy. 
The teaching of the true Church , is Chrift his owne teach- 
ing,according to that : He that hearethyoH 3 heareth me. And I 
Jiaue receiuedof the Lord, that which I haue deliuered vnto 
you: And as new borne bakes defire thefincere m'dke of the 'word, 
not mixed , and corrupted with the poyfon of falfe dodrine* 
Yea , whatfoeuer (ignes bee (hewed, and wonders done, the 
company of thofe that teach Idolatry , or any graund errour 
fighting againft Chrifts kingdome, or vilifying his precious 
b!ood,and mediation,is to be auoyded, it is a fure figne, that 
they are falfe prophets, wicked teachers. 

For the duties of this faith. The firft make vs ftill to 
be more feparated fro the church of Rome /or that fhe ftiew- 
eth her felfe in this to bee a very ftrumpet , a falfe church. 
Witnesher teaching,That it is vniawfull for Priefts to mar- 
ry ,howfoeuer vnabie to containe , when as the Apoftle cal- 
leth tfeis the dodrine of deuils forbidding to marry.- Whence 
it commeth topalTc,that in (lead of holy Priefts, fhe is full of 
filthy fornicators.and ftandeth to the iuftify ing of thofe ab- 
hominations, teaching 5 that it is better for them to haue ma- 
ny whoores., then one wife ; that fimple fornication is no 
more,then auremfcalpere, to [cratch a mans eare. Wherefore 
without making any fcruple,is whoredome publikely pradi- 
fed all ouer Italy, & infinit ftewes are tolerated in Rome by 
the Pope, whotaketh a yearely penfionof 30000. crownes 
therefore, which they call, Lattis cenfus* Pope Qcment would 
haue women common vpon this ground. By the order of na- 
ture, the vfe of all things mould bee common. In a certaine 
Councell vnder Pope Leo the firft , it was decreed, That bee 
which hath no wife , but a Concubine in fteadof a wife, 


The Church is Cat holt que. 


Ordims Jc-, 

Cap 7. 


(hou'd not be expelled from the communion, if he were con- 
tent only with the coniun&ion of one woman,or concubine. 
And vpon this liberty giuen, it would offend all chafte eare_, 
tohcare the reports of their filthines in Rome, made by fuch 
as haue bcene there. One faith, that being at Rome he faw 
Prelats, and Priefts take with them openly from the Chur- 
ches common whores , and carry them in their Coaches to 
their houfes,& gardens : and in the time of procefsions,that 
honeft Matrons durft not come abroad for feai e of them,lay- 
ing in waite to take them. The fame man further protcfteth, 
that he can truly, & holily teftific, that in Italy and Germa- 
ny he found not hue Prieits amongft an hundreth,whkh had 
contained therr felues from the filthy company of whores. 
And why fhould this fceme ftrange, feeing the Popes them- 
felucs haue bcene fobeaflly ? Innoccns the eight had fixteene 
baftards : Tins the fourth was fo vile a lecher, as that in his 
old age he tooke things to prouoke luft, & fo exceeded that 
he died in the bofome of his ftrumpet , as his Epitaph doth 
witnefle. lchn\-$ fet vppubliqueftewes,and being repro- 
uedby the Cardinals he cutoff the priukiesofo; e,thenofe 
of another, the hand of another, &c. till at the laft hee was 
flaine in the bed of adu'tery, by her husband, whom he thus 
abufed. Whofolideth may read more in r Platwa>znd others 
writing of their liues. 

But this may fuffice,to mat e all true Chriftians,in (lead of 
louing,to loath the Roman C huich; whofe inerrable Head 
being fuch, what Stall we iudgeof thetayle ?Ifthey (hall 
fay,that as great corruptions of manners arc found amongft: 
the Proteftants alfo, our Apologie is, that it is the enuious 
man , which hath done this , there is no fuchcornefownein 
the field of our Church, but wholfome,and holy, we abhorre 
thefeas the diuels tares , and fhame to defile our paper with 
writings patronizing thefe cuils, as they doe : yea, wee fay 
with the Apoftle, *slbfit : Cjodforbtd,x\\zX. fuchabheminations 
(houldraignc in the Church of God. 

The fecond Duty , is for euery man to ft tidy to bee holy, 
an hater of finne, and a louer of vertue, to ftr'iue againft all 
falfc waves , and toendeauour after perfection of obedi- j fab 

ence, ! 

1 . D ////>. 

To (ihdli to 



The ninth Article, 


j . Dutie. 

to renwMte 
confidence m 

I Cor. i. jo 




4. *Dutie. 

To be cm{i' 
dent agdinfl 
Furcate? j* 

ence,to walke in fincerity, & to banifh Hypocrifie : feeing 
thatall the true members of Gods Church are wont thus to 
doc.They are$aints,as hath bin faid,they put off the old man 
with the lufts, & put on the new. This we doe all acknow- 
ledge, when we confctfc y fbelceuethe holy Church, but alaflfe, 
how few doe accordingly ? how is holineflefcorned ? he that 
is not carried away with the ftreame of common impieties, 
but is carefull to hauc a good confeience before God and 
man,fhall be made a gazing (lock and laughing ftock. They 
fayayong Saint an old diuell,onely good fellowes, that de- 
file themfelues, with fwilling,whoring,fwcaring and vanity, 
they are the men mod generally efteemed in thefe mifcrabie 
daies. The Lord then hath but a poore Church euen in the 
middeft of his true vifible Church, it is bur a little flocke, 
vpon which he willbcftowthe Kingdomc. Wherefore let all 
fuchas loue this Kingdom,beware this broad way, and ftudy 
for true holinefle, without which no man mail fee God. 

The third Duty is,to renounce all confidence in our ownc 
workes, and whatfoeuer wee can doe,and to fceke for iufti- 
fication, onely by the merits and obedience of the Lord Ie- 
fus Chriil , Jtobt is made vnto vs of God , iuftificatton and re- 
demption. We muft be holy, and exercifed in holy and good 
workes , that wee may be members of the holy Church : but 
farre be it from vs, to relie vpon our owne workes or holi- 
nefle , for fo wee may feckc after righteoufnefle with the 
Iewes^ but.notattaine it. Wee muft haue the long white 
robes of Chrifts righteoufnefle to couer vs, that wee may be 
vnblameable,and without fpot, before the Father, his blood 
ivaflieth the Church, andfan&ifiethit, that it may be pre- 
fented without fpot or wrinkle. Wherefore let not the (lan- 
ders of Papifts hinder vs , from following this rule, though 
they falfly charge vs with abrogating good workes, whileft 
we feeke to be iuftificd before God, by the righteoufneffe of 
Chrift alone : for,ki fo doing , wee may boldly fay with the 
Apoftle, We doe not difarmll the LaVt&ut eftablijh the Lato ,fee- 
ing we teach the necefsi ty of holy and good workes. 

The fourth Duty is^ to be confident againft the feare of 
Purgatory fire (wherewith the Fapifts teach,tbat we all muft 


7 he Church i$ Cathelique. 


be purged,before that we can enter into Heaven, £nd that the] 
torment hereof,exccedeth the pangs of any fuffering in this 
world)becaufe that by death the flefh is abolifhed in the faith- 
full,and perfect holinefTe is attained , as hath becne already 
fhewed. That fire is but mans inuention, to fcarre fooles and 
babes, and to cony-catch them of a great part of their fub- 
ftance.Our Purgatory rire,of which it is fpoken in S. lames, 
and in fundry other places of the Scripture , is affliction in 
this world, which is, as the fining pot for filuer and golde; 
all other Purgatories were vnknown to the Prophets and A- 
poftles,andto the Chriftians of former times, and therefore 
no caufe is there, why we Ihould feare them. 

&*&. $6* Which is the third thing, that you learne 
to bcleeucjConcc rning the Church i 

Anfw. Thirdly J learne to beleeuejhatCjods Church is (fatho- 
like, that is, confining of 'perfons of 'all forts , fcattered nil oner the 
World y and of all times and ages. 

£xfL In this anfwer is fully laid open the meaning of the 
word CWW/if^being a Greeke word, it fignidcth Fmuerfall, 
& the church is here declared to be vniuerfal;Firfr,,in regard 
ofperfons belonging to the Church, vi\j mcnandwomen,of 
all forts and conditions,hie & low, rich andpoore,bond and 
free,princes and fubie&s,noble andignoble 5 the Lord taketh 
fomc out of all thefe eliates and degrees into hiskingdomc : 
Secondly, in regard of places, the Church isdifperfed Eaft, 
Weft,North,and South, and not tied to any certaine place or 
placcs,neither to Ierufalem,nor to Rome, neither to Grecia, 
nor to Barbaria,bnt wherefoeuer the word of God taketh ef- 
fec"t,therc is the Church alfo : Thirdly, in regard of time, the 
Church was from the bcginning,is now andflial be,through- 
out all ages, and in the end of this world,be crowned with e- 
ternitie,as the head thereof Chrift Iefus is. 

Secondly, for the proofes of thefe things. Nothing is more 
common in the fcripturcs,then that all peop!e,& all nations, 
fhal come & worfhip the Lord, mall fee the faluation of God, 
and haue ioy,light,and gladnefle,inftcadof forrow & heaui- 
nes. And this was typically reprtfented in Noahs arte,wher- 


Efa.-» .cap. 

40J&C, . 








Mark,? 6. 
i Tim,*, 
Verfe 3 . 
Verfe 4. 

2 Pet,. 9. 

Math i2. 

The ninth Article. 



into entrcd the creatures of all forts , foure footed beafts,and 
creeping things,fetheredfowls, and all maner of cattel,both 
cleane and vncleane : Now the cleane of thefe > fet foorth the 
Iewesjand the vncleane,the Gentils,as wa3 fhewed vnto Pe- 
ter\ the clean, fet forth the righteous and godly jthe vncleane, 
the lewd & wicked,asthe Lord would luue the Tewes vnder- 
ftand,when he forbad them to eat of the vnclean.the fet hered 
fowles,and the more noble beads , great and noble perfons; 
the creeping things, the poorc and needy; of all which,fome 
were receiued into the Arke, and fome are receiued into the 
Churchjyea,the very vncleane wicked,whenth-y repent. 

Moreouer,in the booke of the Reuelation,as fome were fea- 
ledofeuery Tribe ©flfrael.Xto only excepted.becaufe of his 
Idolatry : fo were fome of all kinreds,nations,and tongues, 
which together made fuch a multitude, as could not bee t&d. 
And this vniuerfaiity of the church, was noted to haue been 
euen whilft the Temple (lood : for, when ;he Holy ghoil did 
wonderfully giue vtterance to the Apoftles in all languages, 
fome of all nations are faid to haue beene there , Parthians, 
Medes,andElamites,&the in^bitants of Mefopotamia,men 
of Cappadocia,Pontus,Afia,&c. men fearingCjod, which dwelt 
there for religions fake. More particularly for perfons be- 
longing f the church, the Lord doth both inuke all,when he 
faith JComc vnto me, allje that are Vveary and beany loden* and I 
will refrejhyou : and, (foe preach the word to euery creature. And 
by his Apoftle c 7W/,faying;Z>*- prayers, and [up plications, and 
giuing of thanks, be made for all men: for this is good & accep ruble 
vi the fight of God our Sauiour,who would that all mcnfliouldbe 
faued,and come to the knowledge of the truth : and Teter faying^; 
The Lord Would haue no man toperijh,but all men come to repen- 
tnnce.^Mcn as he that inuiteth to a feaft,is willing that all the 
guefts which are bidden, lhould come & pertake of his feaft: 
onely if worldly temptations hinder any, hee is wroth, and 
will deftroy them, if they refufe to come, becaufe of their 
profit^heir pleafure, their fecuritie,&c And the Lord doth 
rcceiue all fuch as come vnto him,wherher they be Pharifees, 
Publicanes,or common people^f what calling foeuer, bond 
or free, male or female, Iewe, or Grecian , or Barbarian , of 


The Church is Catholique* 



Luke 1 5 # 
1 rim.1.12 


A at 


Gospel! hath 

bm nctiugd* 

Safe!?. Jrcn. 





what eftate, feet, or fex foeuer,prodigall children, loft fheep, 
notorious finners, perfecutors, and blafphemers. Secondly, 
for places, Chn ft faith, That neither at 'erufaicm,nor at Iaa- 
cebs well , the Bather (hxii be worshipped, but euery where, 
true tyorfljippcrs Jljoxld worjlup him in /pint & truth .chat is the 
Church lhould not bee tyed to this, or that place, but be vni- 
uerfaliy in all places : and Peter faith, In euery nation hethat 
feareth God, and Vrorketh right eofhes,ti accepted with him. And 
not to multiply more Texts of Scripture, we haue the places 
of Gods Church,eueninthe ApoiJlestimes,particularly re- 

At Ierufalem, in Grfarea , Paleftina, in Tyre, and Ptolo- J cowmym 
mais: in'Antioch of Tharfus of Cilicia,in Mefopo- 1 SSjJJj 
tamia.Ephefus,and Smyrna r'amongft theS?.rdians,the Tral- 
lians, the Philadelphians, the ColoiTians : in Magnefia,Hie- 
rapolisTpergamopoliSjTroas : in Nicomedia, Phrygia,My- 
fia,Galatia, Ancyra : in Vicomanus,Pontus, Amaftria, and 
Synope : amongft the Parthians, Medes, Per(ians,Hyrcans, 
Br^chmans,Indians,Armenians,andE!amites: And in all the 
chiefe Countries of Africa, in Jjgypt,Thebais, Marmarica, 
in Alexandria, Carthage, the Hands Pathmos,Creet,Gorty- 
na,and Meilana a citie of Sicily. 

fn Greece there were many famous Churches , amongft 
the Athenians, the Corinthians, the Lacedemonians : in A- 
chaia amongft the Philippians , and TheiTalonians : In La- 
ryffa, Thracia, Anchiolis, and Debeltis. Inllliricum, in 
Dalmatia, in Croatia, in Corinthia, Vindelicia, Rhttia, 
Noiicus,Laur.eacus,by Danubius. In Maguntia,Trcniris, 
amongft the Tungrians, Agrippines, and hardenickes. In 
Germany, Rome/Tirinus, Genua and Derdona. Jn France, 
at Vierma,Lugdune,&c. and amongft the Celts. In Spaine, 
at Compluto, andTolledo; in Scotland, and England, a- 
mongft the Sarmaiians , Dacians,and Scythians, and other 
barbarous people. 

For the times of the Church, no age hath euer been with- V* ff m *\ V 
out the Church of God, though fometimes it hath beene a- ftfaJnCfr&tl 
mongft a very fewe , and fometimes inuifible to the world. \a 

L . At I 


7 he ninth Art tele. 





M the firft it was in osfdams family, when aAbel was 
flaine, (that God might not want a Church ) hce fent Seth 
into the world. Afterwards it was in the family of T^oah, 
then o£ ^Abraham, Ifaac, facob , and of the Patriarkes , and 
their pofteritie, the I ewes, vnto whom rew of other nations 
ioyned themfelues,and fornoft weie without the church, and 
ar the comming of theGofpel,it wasamongft theDifciples, 
and followers of Chrift, and afterwards in all Nations , as 
hath been already fhewed,of which,though many reuolted to 
Turcifme, and many were infected with the fuperftitions of 
Povery ,or rather opprefTed with the tyranny of the Papacie, 
yet fome rewc dill cleaued vnto the truth; and in thefe laft 
timeSjthe light brake foorth againe oat of* davkneiTe,andthe 
pure preaching of Gods word out of infinite corruptions,by 
falfe interpretations, blind traditions, & affe&ed wreftings. 
The true church was iniiifible in EUas his time,who thought, 
that hee was remaining himfelfe alone, vntill that the Lord 
had told him , that hee had left ftuen thoufands that had not 
bowed their knees to Baal,znd whefe mouthes had not tiffed 
him : wh'chthe Apoftle appliethalfoto his times, wherein 
the I ewes did fo much oppofe themfelues againft the procee- 
dings of the Gofpel that they fecmed to be all enemies to the 
truth ; yet without doubt , hee faith , that there is a remnant 
through the eUftihn cf grace. 

And the lame was the ft ate of the Church , at the time of 
Chriftsapprthenfion and crucifying , all fled from him, one 
of the chiefe denied him , others piainely profefied their di- 
ftruft in him : and oftentimes lince hathit bcene brought to 
the fame parte, through the tyranny of perfecutorsand Here- 
tiques , and chiefely by the tyranny of the Roman Bifhops, 
who, as they were giuen ouer to corruption*, together with 
their Churches in Italy, by their proud affection of an vni- 
ueifall dominion ouer all other Churches : io they hauecuer 
enforced the fame conuptions vpon others fo ftrongly , as 
that few durft mutter againft them-, but fc me haue euer been 
endued with heroy call fpirits to refill, andfpeake, and write 
againft the fame: by whofe forwardneiTeweemay gather,, 
that there were many more in fecret, in all timcSjWhich gro- 


The Church is Catholique. 

ned vnder the burthen of popifh fupcrftitions, and that Ln~ ! 
ther,&Z\vin<rLiM,\HQTe. not the tirft,(as they would beare the 
world in hand , as though before thena there were neuer any 
diffenting from the Church of Rome)but to lay downe brief- 
ly what we rnde in Eccleliaflicall Hftories. After thit the 
foundations of a new Church vnder the Gofpell,were laide 
by Chriit and his Difciples,the ilormes and bil*o ves of per- 
fection arofe,and continued vnder the raignc of many Hea- 
then Emperours , for the fpace of three hundred and 
vpward:by all which, tho.igh it was brought vnder, and 
much hazarded of drowning, yet it was onely drenched,and 
by the good Emperour Qmftantwc the Great , repaired,and 
much refreihed. Yet this was but a calme for a feafon, for 
in his Co ;nes time , Arianifme was fet a broach , and caufed 
almoft as great troubles, as in the time or Heathcnifme :the 
Orthodox, notwithftanding , clauc dill to the truth, 
and manfully endured all the brunts of this long lading 
(tonne, though it was at times, more then two hundred 

Afrerthis, the Monothelirs , andNeftorianHeretiques 
lifted vp their heads , and hauing higher po* r erson their 
fides , did not a little by their perfecutions trouble the 
Church of God. After thefethngs, about the yeere 800. the 
worshipping of Images began to be fet vp by a wicked Em- 
preflfe , frenc of Constantinople, againft which, Gregory op* 
pofeth himfelfe allowing the vfe of lm3ges,but not the.ado- 
ration, nor praying before them , andtheDiuines vnder 
Charles the Great. But before this, the Church of Rome ha- 
uing aduanced it felfe by the meanesof P hoc at ( who of a 
I common fouldiour, came to the Empire of Conftantinople, 
by murdering his Matter *JManritins , the lawful! Empe- 
rour,his wife and children ) laboured much with fuperftiti- 
ous ceremonies , and ftroue to conforme all other Churches 

For this caufe, anno 6\ 7. CclnmbxnM and Galhu were fcnt 
forth with the authority of the Roman Biftiop,tofet vp their j 
ceremonies in all places;but were in all likely hood then pre- 
uented ; for two Councels were hereupon atfemblcd , the 

L 2 one 


J he ninth Article. 

Auent J??**- 
limn Ba q U, 
lib. i. 4nl\m 
in ^.loiA*, 
oper-cm 3f doe 
Bed. i l r ,n- 

Bedji g.c.ij 

Ep fc Undif 

Client Jib, 3. 

Juent'm* fle. 

out in p auaria , againd the ceremonies of ColumhoHi&t and 
Cfiliuf ; theother in Marifcon, vnder King Lotharim.oi both 
which the bare titles oncly remainc,the matter is fuppref- 
il'd , becaufe that would h?.ue becne too great an euidence 
againd them. Not long after ayirdamn Bilhop of Northum- 
berland vnder King 0/ttW/tfoppofed himfelfe againd the 
fame,alledging, that the grieuous things of the law s the bur- 
thens of the Ph rifees were not to be propounded to the peo- 
ple. tAnno. 670. film+ww another Bidiop ftoutly refitted 
the (nauing of Pricds , and other foolifh ceremonies , that 
were vrged : but the King taking againd him, he preuailed 
not and therefore went from his Bifhopricke into Scotland, 
with thofe that tooke part with him. The like refinance had 
lis Predeceifour Famiamu made before. 

Afterwards, anno 7 iq.whtn Bon if ace who wascaPedthe 
Apoft!e of the Germans, wasfent of Gregory the fecond,for 
the like purpo(e,of edablifhing Romifli ceremonies, he was 
red (fed by Adeihcrtus CjallmJ Umens Scotvu, Samp fen Scotm, 
Virailiw and Sidorins > learned men , who could not endure 
the ceremonies vrged about the Sacrament of the Lords Sup- 
per and Baptifme , but they were oppreffedby the Popes 
authority jW^ Cjregery the fecond,GV^ory the third,and Zx- 
chary.Anno 774. Egila, a Bifhop in Spaine ( who before,had 
mnchreurrenced the Bifliop ofRomejafterwards vnderdan- 
dingthat his traditions depended not vpon Gods Word, 
hce contemned them , for which caufe hee flirrcd vp other 
Spanifh Bifhops againd the (aid Egila* nAnno 899, there 
was one Claudius 3 who had beene a Pried in the Court of 
[harks the Great, which taught the fame doctrine that Lu- 
ther afterwards did, inueighing againfl the imagery, and fu- 
perdition of thofetimes. tAnna 841. Bertrams. Priedin 
France, who was greatly e deemed by £harles ,the brother of 
King Lot harin* , taught that the body of Chrid was not really 
prefent in the Sacramtnt,but is b) faith receiued../4wtfo 847. 
Tlergandui Bifliop of Treuiris,inueighed grkuoufly againd 
Pope Nicolas , hce called the Pope Antichrid, and a Wolfe, 
(a) w^Chtk fis ferpttis feruorum < D ominm 'Dominant tu effe con- 
tendis. When as thon art by profefsion a fcruant of fewantsjhou 


Aduerfiries toRomijh Cer (monks, 

ftrineftto be a Lord rfLprds. He called Rome Babylon. Be- 
ing called to Romc,together with Guntheriuske was excom- 
municated,vnheard,and after flaine. Anno %%^S.l r dAlnckc l 
Bifhop of Augufta,held, that the Roman Bifhop might erre, 
and proued learnedly by fundry arguments, that it was law- 
full for Priefts to marry , <tAnno. 1054. TZerengariui,* learned 
man, had many followers, who ftoutly maintained , that the 
body of Chrift was not really in the Sacrament.<»^wz.io7i • 
Lanfranke, Arch-Bifhop of Canterbury , is faid tohaue cor- 
rected the writings of the Fathers, according to the Catbo- 
liquc Faith , wh nee it muft needs follow , that the Church 
was then gone from the purine of the Fathers times, which 
was noted by fome , but to blinde their eyes this correction 
was made. 

In the Epiftle of tAnfdme there is a forme of viliting the 

ficke,prefcribedin this manner : The Prieft fhould fay: Thou 

confeffeft , that thou haft liued fo ill, that thou haft deferued 

j Hell : The ficke anfwers ; Yea : Doft thou repent thee of 

I thefe things ? He anfwers; Yea : Doft thou bcleeue,that the 

j Lord Iefus Chrift dyed for thee ? He anfwers ; Yea : Doft 

J chou giue him thankes ? Hee anfwers ; Yea : Doft thou be^ 

j leeue that thou canft not be faued,but by his death ? He an- 

I fwers ; Yea. Goe to therefore while thy foule i$ in thee,put 

thy whole truft in this death, truft in no other thing,commit 

I thy fclfe wholly to this death, with this couer thy feife all o- 

uer,winde vp thy felfe all ouer in this death. Whence it ap- 

peares,that according to the prefent doctrine of our Church, 

it was held then , and that meritorious workes wrought by 

men , were in no rcqueft, for Iuftification , and fa'uation. 

' ttAnno 1 no. Florentine, a Bifhop auouched that Antichrift 

, was then borne, for which he was called to account by Paf- 

\chd14 the fecond,and fuppreftcd. Anzo 1 1 3 j .one I r amis, an 

Abbot maintained, Xhac Chrifts body was not really in the 

Sacrament. v4« 1 no. Pa. dc Bews^Vi ieft,& Henry a. Monk 

in France,taught, That the body and blood of Chrift, were 

not offered in the M^fle, neither that it was afacririce made 

for the faluation of foules,that Altars were to be deftroyed, 

that the fubftances in the Sacrament were notaltred, that fa- 

L 1 crifices 


B 1 (hop of 
Cent. p. cap. 

dcb.Ccnt,\\ l 

Hip. Magt* 
Cent.i\ t caf. 

S* Anfclmt 
was a Li4" 

T latin* 
Hifl. Ma^. 
Ctnt % i\,ca$t 




vita a 

The ninth Article. 

Hifi. Magd. 
Cent i). 

cane, a Bar 

4 l >. 

criflces,and MafTes,and Prayers,and Almes, &c. beingmade 
for the dead, were fooleries and profited not ; that Priefts 
and Monkcs were rather to marry then to burne •, that Crof- 
fes were not tobereuerenced;that the Canonical! Scriptures 
wereonelytobebeleeued, and that the writings of the Fa- 
thers haue not equall authoritie ; andof thefc,theonewas 
burned,the other hardly efcaped.^ww 1190. "Bernard, a lear- 
ned Father, though he was not fo found, through the iniquitie 
of the times in all things^yet in the cafe of Iuftiricatk>n,hee 
fpeaketh like a "Pre teftant, when being in danger of his life, 
he fa id, am not tyorthyjcsnfeffe, neither can by mint oxvnc me- 
rits obmne the kingdome ofheauen: but mj Lord obtaining it by a 
double right ,v'\z.of inheritance 3 andby the merit of his pafton, be- 
ing content with the one himfelfe, he bejtovteth the other vpon me. 
Anno 1 220. one William* goldfmith faid,thatRome was Ba- 
bylon,and the Pope Antichrift,& was therfore burned. *An. 
12 50.6' ulielmm defanfto ^wor^wasbanifhtfor anheretike, 
and his Bookes burnt. Robert Grofied , Btafhop of Lincolne, 
a zealous oppofer of Papall tyranny , fhould haue had his 
bones digged vp and burnt, but that the Pope being terrified 
in a dreame, defifted from this rr's enterprise. tAnno 1 2 60. 
one Laurence, an Englifhman had his bones burnt,after that 
they were taken out of the graue.-^«i 3 jo. there were many 
fincere teachers,fpecially / rupe Sciffa.Ann.i^6o.An 
machanns ,an Archbifhop in Ireland.^?/. 1 370. lohnWkkcliffe 
difpujted openly at Oxcnford,and was defended by King£^- 
ward the third,and the Nobles,againft the Pope. 

The poynts maintained by him,were$ That the material! 
fubftance of Bread and Wine remained in the Sacramtnt : 
That outward confefsion to the Prieft was fuperfluous, and 
vnprofitable:That if any man giueth almes to the idle Friers, 
he is excommunicate : That hee which entreth into any fuch 
Or 'er,ii made more foolifh and vnfit^o obferue Gods Com- 
maundements : That the Churchof Rome is a Synagogue of 
Sathan; neither is the Pope the Vicar of Chnft : That it is a 
foolilh thing to beleeue the Popes lndulger ces,&c. sAnno 
1 410. John Hhs and Jerome of Prague , were famous in Bo- 
hemia : The fayd Huffc began full with reading the wri- 

The Reman Religion inforecd. 

tings of Wicklrffe jmd defended thefe things vnto the death : 
That Teter neither was, nor is the head of the Church : That 
the Popes dignity came from C<sfar,and that his inftitution, 
and perfection flowed from -fefar ,tha.t they had done vniuft- 
ly,that condemned the Arrives ofWicklijfe,&c. And an hun- 
dred* yeares after, as hee had foretoid,came Luther : for hee 
had faid, that thsy might indeed burne the Goofe, which the 
name Huffe fignified , but within an hundreth ycares fuch a 
fmell fhould arife out of her feathers , as all Italy mould not 
be able to put downe, for a remembrance whereof, thefe 
words were written in certainecoync, which reimincth 
with HuJfesImige.P oft cent. anno s < Deo 1 mihl^uefunt refponfiri: 
sSffter anhtmdrethyeares theyfliall anfwer to God and to me. 

And thus haue I led thee along(Chriftian Reader) thorow- 
out all ages , giuing thee a little view of the difpofition of 
former times, by which thou maift ftop the mouthes of flan- 
derous Papifts, c.iuillingat our religion as too new,& but of 
yefterday : when as in very truth, the maine things wherein 
they differ from vs t viz.- ridiculous ceremonies, Idolatrous 
imagery, Popifh fupremacy , and abufes about the Sacra- 
ment,^ c. could neuer haue approbation from ail, but partly 
feareofthe Pope his tyranny, and partly the mutability of 
the molt being apt to follow great ones ( according to that, 
Regit ad exemplar 3 &c. After the Kings example alt the World is 
framed ) firft made thefe abufes common, and in procetTe of 
time to be held the very religion of the Cathoiike Church of 
God : well affected , and fincere perfons in the meane time 
feeing into thefe abhominations,and according to their (len- 
der powerfightingagainft them. 

Now follow the Duties of this faith. The h*r(t,is to praife 
and extoll the Lords mercy, who without refpecr. of forme or 
beauty,of wealth or portion , of quality or condition , of 
countrey or nation, is plcafed to efpoufe vs vnco himfel-fe in 
Spiritual marriage a and to endow vs with his heauenly King- 
dome. Vs, I fay, in fpeciall this nation and Church of Eng- 
land , which God of his mercy hath vouchfafed to calL, not 
onely out of the vtter darknelfe of Paganifme of old,but alfo 
out of the dregges of Romilh fuperilition ©f latter yeares. 

L 4 Euen 


i .Duty. 

Cods mat} 
/or exclu- 
ding none 
our e/ tie 


The ninth Article. 

2. Duty. 
Not to be 
bic&ify we 
are poore. 


Euenas Hefier was more plcafingtoKingey/^y//^^ then' 
all the virgins, that were brought in vnto him So fhould wee 
be to the King of Kings more then all which be out of the 
Church, whether Turkes, Iewes, Papifts, or other Infidels, 
and heretiques. if there be any amongft them zea'ous for 
their fuperftitions, deuout,charitahle,iuft and true in their 
dealings , much more fhould we all be fech , that wee may 
pleafe him, the beames of whofe grace haue beene more fhe'd 
vpon vs. But it being farre otherwife with moft amongft vs, 
with what face fhall we looke vpon him? when he fhall call to 
a reci<oning,where fhall our place be found? verily ,as it was 
faidof the Sodomites,they mall rife vpagainftfuch,and con- 
demne them,idolatrous and heathen men fhall rife vpagainft 
them, and condemne them. 

Thefetond Duty is, not to be difcouragedfrom comming 
to the Lord , becaufe wee are grieuous finners , or poore.or 
bafe of condition, and thus without all likelihood of attay- 
ning to fo great dignity, for the copany which he receiueth 
be of all forts, as well poore as rich , as well finners as righ- 
teous,as well low and bafe ones,as high and noble. Perfecu- 
ting Sad is as well accepted amongft the Difciples, as.prea- 
ching Peter ; the poore Publicans & finners,as iuft Zachtry, 
and rich Jofeph j Mary poffeffed with deuils,as John Btpift 
indued with the holy Ghoft;the Prodigall fpendthrift fonne, 
as the ftayed good husband , that neuer brake his fathers 
command. Wherefore let vs all come boldly to the throne of 
grace, that Vpe may find e helpe in time of neede. If a great feaft 
were made , from which none fhould be excluded , neither 
ragged not rude ones, neither lame nor blinde , neither le- 
prous nor loathfome,how would all that need^ome flocking 
thereunto ? How much more then fhould wee thruft into the 
Church of God, and take his Kingdome by violence, feeing 
he hath fet the gates open to vs all,how loathfome foeuer we 
are by reafon of our fins, fo that we may come , not to a full 
feaft for one meale, but to be fed fo , as that wc fhall neuer 
hunger any more, to be watered fo with the water of life, as 
that we fhall neuer thirft any more. But let not impudent & 
hardhearted finners herewith, as withfig kaues couer their 


Tg pray for Gods people rvberefoeuer, 

filthy nakednerTe , let not pt ophane ones , whofe liues are a 
trade of/inning, apply this as a cloake to hick their vlcerous 
fores of finne, making them the more to putrihe. For it is j 
phificke onely for the ficke , it is a medecine onely for the ' 
wounded,groaningvnder the burthen of then flnnes. 

The third Duty is to be like aife&ed,and to pray alike for j 
Cods Church inFrance, in Germany, in Denmarke,in Gre- 
ciajn Sweuia,& wherefoeuer elfe,as wclas forourfelues,& j 
neere neigbours.becaufethe myfticall body, of which we arc 
members, is in all thefe places alfo ; yea,in all places fcatte- 
redthorowthe world: & wherefoeuer it be, yet it is all but 
one body, one holy Catholique Church ; we are to pray then 
as heartily for the weakening, and rooting out of the Popifh 
herefiefrom amongft the French, and the fettingouer them 
fincere gouernors, as in the like cafe wee would doe for our 
felues : we are to grieuc as much for the Churches in Hun- 
gary,andTranfyluaniafofpoyled by theTurke, as if it were 
our owne cafe. For in the body, if one member be grieued,ali 
are grieued with it,and foon the contrary fide,in like manner 
ought wee to haue a fellow-feeling of one anothers ioy and 
mifery, though in places farre diftant one from another. 

The fourth Duty is, not to be driuen from our hold for the 
antiquity of our Religion, by any Popifh forces \ feeing it is 
moft true,that our Church is alfo Catholique for time,tkat is 
of all times,andages,& that of the Church of Rome hath bin 
mcercly forced vpon the world, and in continuance of time 
for want of knowledge of the better , came to be eftcemed 
for the truth, as Mahumetifme is amongft the multitude vn- 
der the Tufkifh dominions. No age ,'as wee haue feene,hath 
becne without fome witnefles hereof, and no doubt but there 
were many more , but who was there then to recifterfuch 
things ? Wherefore let vs not wauer in our faith, but main- 
tained to the death, feeing that, which the Romaniftsm 
their greateft fti ength/y*'*,.antiquity .is ftrongeft for vs. If 
others euen in the darkenefTe of Popery, hauing but a little 
dim lightjdid fo low it, though left alone, and through ma- 
ny dangei s : let vs much more walke euer in our cleare light, 
hauing many ccmpanions,andall encouragements. 



Math. 1 1 4 


To pray for 
the Church I 
in all fUca. 

Rom 12. 

Kot 10 be 
pretended by 


The ninth Article* 

Let vs not loaedarkenefTe marc then the light, as man/ 
doe,!eaft turning vnto it, I meanc, to Popery againe^t tarne 
to our condemnation. 

Que(l. 57. How may a man know certainely, where 
this Church of God is ? 

Anfw. By thefe tVrojpeciaU market, viz. holinefle taught, and 
pr*fejfed,and antiquity,\\rhen both gee together. 

g*eft. 38. Is not the Church of Rome then the true 
Church of God, feeing is exceeds in holineffe, and is 
moft ancient? 

Anfw. %{o, it Vtat a true Church indeed in the Apoflles 
times, and many y teres after, bat noVt it is neither holy( for great 
vtKleannejfe is there maintained) nor ancient fir the ancient re- 
Igion, being defaced With anew Religion, andfo a new (fhurch ps 
Jfarted vp there. 

jguefl. 39. Where then may wee finde the true 

Anfw. In England, and aU other places, Vvhcre thefe corrupt 
thns are done a^ay, and religion is r eft ored to the fir -ft purity \ 

Jgtteft. 40. How can this be, feeing the religion of 
thefe places, is, but as it was of yeftcrday, andneuer 
heard of before Luther and Calttin t 

Anf. This is a meere flander ,for there hath neutr bin any age, 
fince the Apoftles , therein there haue not hin fome, which haue 
flood to the maintenance hereof, and agamft Romifi corruptions* 

Jgufft. 41. How happened kthen, that the Church 
of Rome ftill cuer preuailed 5 and was accounted of all 
the world for Chrifts true Church, asd thefe oppug- 
ners were neuer of any efteeme < 

A nfw . By the greatnejfe, and tyranny of the R oman *Bijhops, 
vrhefe chiefe care it hath beene almoft eiterfmce Conftantines 
time to magnifie their ctyne Qourch and themfelttes, and tofup- 
preffe their adnerfaries. 

gueft. 43. But, is it pofsible, that the Roman [ 
Church hauing beene oncea true Church^fliould fall, 


^ueftims added touching the Church. 

feeing God hathpromifed his Spirit vnto his Church, 
to be ajwayes prefent to lead it into all truth i 

AnCw.The Lord tyeth not his Jpirit hereby to any place for then 
the famous Churches of Afia, longfwce colUpfed, Jhould ft ill haue 
been true Churches, but the Spirit is alwayesprejent to the faith- 
ful/ in all places oft he Vvorld. 

Expl. All thefe queflions are before refolued in the ope- 
ning and confirming of the ninth artic!e,only I haue thought 
it neceflfary toinfert them here, for the better vnderftanding 
of fixh,as cannot fo well conceiue of a continued difcourfe. 
Let the Reader therefore feekc aboue , and he fhall rinde all 
thefe tilings more fully laidopen,by arguments,andreafons/ 
by Scriptures,Hiftories,andobferuations. It is time now to 
proceeito the tenth Article, fetting downe the foui th thing 
to be beleeued concerning the Church. 

jQucft* 43. Which is the fourrh thing, which you 
learne to bcleeue concerning the Church f 

Anf. Fourthly, J learne to beleeuejhat there be ctrtatneffeciaU 
benefits belonging to the Church ,and to euery true member therof 
i/i£.The Communion of Saints,theforgiuenefle offmnti,the 
Rcfurre&ion of the body,and the life tuerlafting. 

J$ueft. 44. What racane you by the Communion 
of Saints ? 

Anfw. That holy and facet feRowfhip tyhich tithe menders 
of fchnfts Churh haue one tyith another-, as they make all but one 
body in Qorift , fo communicating of all good things vnto one *#• 
other, whether Spiritual/ or Temporall 3 as their mut uall nee e fit- 
ties doe require^ 

ExpL After the dtfeription of the true Church of God by 
the marks, here followeth the comfortable and bkffed eftate 
therof fet down in thefe pt iuilcd^s.l'he communion of Saints 
C^c-thatnomanmay thmkeit loit labour, either to fceke out 
the true Crunch, or toendeaucur toioynehimfeife vnto the 
fame. For the mcani- g of this r,:it p iuiledge : 7 'he communi- 
on of Samt s/\r, as much in tffi ct, as their common vnion vnto 
C hrift theii He^pnd thrcugh him vnto Goethe I ather 3 and 
of one vnto another,*, ucn as iter i* an vnion betwixt mcbers 




The tenth] Article. 

of the fame boJy > which Vnion ftretcheth not onely to the 
church militant, howfoeucrdifperfed, but euen to the church 
triumphant alfo,andthe Saints in heauen. So that firft in be- 
leeuing the communion of Saints . I do hoi d and acknowledge 
that none in the world of what company or degree foeuer,are 
fo highly aduanced, and fo happy for the fellowship, into the 
order of which they are ioinedas the faints are,as they which 
are of the company of Gods Church and people; becaufe that 
they may happily bee ioyned to men famous vpon can h, but 
thefe are ioyned to the holy ones placed in heauen; they may 
be ioyned to Princes and great men vpon earth,but thefe are 
ioyned to the King of kings,to the greateft both in ^arth,and 
in heauen. Secondly,the communion of Saints is as much,as 
their communicating with their head lefm(}3rifi,Sc^ith one 
another,whereby Chads merits and righteoufneffe are made 
common vnto them, and their (ins and miferies vnto hirn:and 
their prayers, fallings and deuotions are made common vnto 
oneanother,not onely among theliuing,but euen among the 
liuing,andthe faints departed alfo;andlalUy,wherby tempo- 
rail, and outward things of this life are made common vnto 
them,tforoughChrift,whois heir of all things,foas that they 
only hauetrue right & title before God vnto earthly things. 
I doe then in the fecond place here acknowledge,and beleeue 
that no fmall good comes of this communion,but fuch as the 
world cannot affoord*, for my fins are laid vpon Chrift,& his 
righteoufneffe ferueth to cioath me;if I be in mifery,hc is not 
without fenfe & feeling therof, but what is done againft me, 
he accounts it as done againft himfelfe-Moreouer the conti- 
nuall,and daily prayers of all good people afcend vp for me; 
if I be afflict ea,they grieue; if in welfare,they ioy;yea,the 
Saints in heauen cry to God for the (hortening of our dayes 
of mifery. Laftly, though mine eftate be neuer fa poore in 
this world,yet I am richer then many, that haue great poflef- 
fions,they being vfurpers, but I hauing right vnto my poore 
cloaths,and Blender dkt,and vnto more,as God iliall be plea- 
fed to fend it mce : and if I be rich, I communicate vnto tha 
the necefsities of Gods children,andthusprouideme riches 
that Hull neuer perifb, or be loft* 


Tbt Procfcs, 

Fot the proofs of thefe things, and firft of the vnicn cfthe 
Saints with Chrift I efus.This fcfenefit the Lord himfclf pray - 
eth for,fay ing,of alfuch as fhould beletue in his nattfe I pro) 
O Father j hat they all may be one, as thou art id me, and 1 in thec, they may be alfi w vs. A nd as he pray ed for i t ,fo he hath 
by a fpiritual marriage of his Church vrto himfelfe effected 
it,for whkhcaufethe Apoftle is bold to fay, that as the wife 
is one Sefh with the husband , Co wee are ofhuflcfh : andcfhis 
hones : & that the Saints are the building, & Chrifi Icfiu the 
chefc corner ftone:& that,as imps are ing; afted into an Oliue 
tree/o are we into Chrift , with many like comparifons fet- 
ting forth this vnion. And that we might be able the better 
to apprehend it , he tooke our nature to the God-head in his 
incarnation, and propounds himfelfe wholly to be taken into 
vs in his laft Supper. Secondly , for our vnion with one ano- 
ther ; it is fet forth by the members of a body , by the parts of 
anhcufe, by the branches of a vine, & by thefpoufeofanho- 
neft* husband, which is one only ;fo are the Saints but one bo- 
dy,one houfe. one vine, and one fpoufe,though they be many 
parts, & members Wherefore it is faid, that in Chrift lefus, 
there is neither fe)fc nor Cjrecian, neither bond nor free, neither 
male, nor female, but all are one. W ho fo would fee more for 
this,let him read ouer the 1 2 .chapter to the Romans,and the 
fecond to the Ephefians. Thirdly, for our vnion with the 
Saints in Heauen , though they bcrcmouedfir from vs into 
another world,they ftill remaine our fellow feruants and our 
brethren,as the Lord told them in the Reuelation,wherefore 
looke what fauour the Lcrdbeareth towards them, tbc fame 
he beareth towards vs I Cor neither mall they without vs haue 
per fcti glory, neither (hall we at the refurre&ion preucnt the : 
but as fellow members of the fame body, wee mall begin to 
raigne together withour head Chrift. Fourthly, for thofe 
things, which are more properly fet forth by the word Cbrn- 
mumon/w^.Firft our comunioh with Chrift our head, wher- 
by hisrighteoufnes becommethours ; & our fins his:the Apo- 
stle faith, that he made him fin,which knew no finne,that we 
might be made the righteoufnes of God through him : & the 
Prophet Efay faith, Surely he hath borne oar infirmities , forhee 




P roofe. 
(ohn.17 :i. 

Cap. 2.20. 

Rom.i2 ( 
lohn j 5« 


R.eutl.6.= i.- 

Hebf if. 

1 l'Hel.4. 

2 Cor.5. 

Vcrle < 


The tenth Article. 


Ephcf 4 .3. 

1 Cor.j. 

Efay 1 1 . 


Was Wounded for our tranfgrefsions , and Wm broken for our ini- 
quities, the chaftifement efour peace Was vpon him, and With his 
ftnpcs We are healed. And as in our fins , fohe partaketh with 
vs incur miferies, for that which is done to his faithfu I fer- 
uants he taketh,as done vnto himfelf, whether it be matter of 
faeaefitjOr of affliction & neglect. To fuch as haue not fed his 
.members being hungry j,nor cloathedthem being naked, &c< 
He will fay ; / Was an hungry ,& ye fed me not, I Wtis naked & ye 
cloathed me not,&c. And on the contrary fide to thofe that 
haue done contrariwife. When his Difciples fhould come & 
preach vnto any city, or houfe, fuch as receiued the n,were 
iudged to rcceiue him,they which perfecuted the, were iudg~ 
edto perfecute himfelfe , as may befeene in the example of 
Sunt, vnto whom polling from one place to another, to draw 
foorth the Saints to puniihment, it was faid froheauen,SW, 
Saul, why perfecute ft thou me? Fiftly,forthe Communion be- 
twixt the Saints themfelues liuing in this world : this is firfl 
in their hearts & affections, in which they are knit one vnto 
another through loue : Thus the difciples were faid, after 
Chrifts afcenfion to haue bin together,rw>& one mind. And we 
are all exhorted , To keepe the vmty of the Spirit in the bond of 
peace, forafmuch as there is but cne body,£r one Spirit, one Lord, 
we Faith >0* onebaptifme. When the Corinthians were deui- 
ded in their minds, they were fharply taken vp for carnal 1,& 
not fpirituall, and S.John maketh it a note of met\,tranjlated 
from death to life, if We loue the brethren, fn the mount ame of the 
Lord, they all dw ell together, faith the Prophet, both the Lyon, 
the Kid, the Wolfe, the Lambe, the Leopard and the Affe, viz. 
Through the vnity of their affe&ids,though they were as di- 
pertly affected before as thefe creatures :yet now they are all 
alike,truly,holy,3c heauenly minded, meek,gentle teperate, 
fober,& addicted to euery good way,& ro euery good work. 
Secondly, this communion is in the effects of .their hearts 
thus vnited.i^.firft ioyes andforrowes,vertues and weake- 
neffes, mutually communicated amongft them : vnto which 
the Apoftle exhorteth, fay in°>Retoyce with th: which reioyce, 
I and WeepeWtththem Which rveepe^nd profeficth it to haue bin 
in himfelfe, faying, Who is Weake>and I am not Weake ? who is 
1 . ojfended\ 

The Communion of Saints, 


offended 3 and I burne not I Secondly ,hearty prayers put vp to 
the Lord for one another , with Applications, and giuingoi 
thankes. This S. Paul defireth at the hand of rhe Ephefians, 
both for h\vrft\k>andfor all Saints. And, Pray one for another, 
(faith S. lames)for the prayer of the righteous men anaileth much, 
if it beferuent. This is fo necefiary, as that toneglec* it,is a 
great finne, according to that of Samuel • God forbid , that 1 
fiouldfin again ft the Lord 3 & ceafe praying for jw^Thirdly ex- 
hortations to the mutuall excitation or Gods grace in one 
another: for which the Hebrevvesare effectually mooued, 
where ic is faid ; Let vs confidcr one another toprouoke vnto lone 
and good Works : and again, Let vs exhort one another, & that fo 
much the more 3 becaufe ye fee that the day drarveth neercYourtk- 
ly,repayring and edit) ing one another ; for, where mens af- 
fections are aright,there fuch as are fallen through ^eakneffe, 
are rcftorcd by the ffirit of meckneffe ; and this is the repairing 
of grace decayed: fuch 23 ftand are itrengthned,according co 
the faying of the Lord vnto Teter-^When thou artftrengthencd, 
ftregthen thy brethren; & this is the edifying of men in grace, 
when euery man , according to his racafnre of knowledge in 
the my ftery of the Gofpcll,endeauoreth to breed knowledge 
in others, as Taul dealt at Epheftis,when he proteftcd,r/;^ he 
had kjpt backenothwg Xvhichyp a* profitable for them.butfjcwed, 
and taught openly, and throughout euery houfe. Fiftly ,thc com- 
munication of worldly goods. The pra&ife of the Primi- 
tiue Church was wondcrrull for this, the necefsicies of their 
fellow-feruants requiring it 5 they fold their polTefs ions, and 
layddowne the price at the Apoltl'es fcete, tobediftributcd 3 
as euery one had need : The Chriftians of Macedonia are 
commended for theirliberalitv to the poore Saints of leru- 
falem,wherin they ate faid to haue been wil!ing,beyond that 
they were able \ and the Corinthians are exhorted vnto the 
fame, that is in all liktlyhood, they did cmn diminish their 
owne eftates, and hecrewith make prouifion for the poore in 
the famine , leauing fcarce fufficient for their owne mainte- 
nance. Nor doth this fauour the Anabaptiiticall Communi- 
tie of all things : for,we are not other wife to conceiue of the 
Communitie of things in the Apoftles times ; but onely 3 that 


lam. 5*1 6. 


Hebr.i 0.24. 


A&S 20,10, 



i Cor i < 

I Com t 




2 Cor. 5. 2. 


The tenth \^irticle< 

as any man did fell , and dedicate any thing to the A pottles, 
and Difciples which had not wherwithall elfe to lkie, fothat 
onely,fo dedicated, didremaineas the Church treafury, out 
of which, the faithfull that wanted vrere releeued ■ there re- 
maining vnto eucry man, (till fome things which were pro- 
per vnto himfelfc:or at leaft there regained a liberty to haue 
retained fome pa: ceil vntohimfelfe- As in all populous pla- 
ces abounding with poore, there be frocks and Treafuries at 
this day : the onely difference is, that then men being more 
deuoted,& the necefsities of ths Saints greater, it was more 
aboundantly brought into this Treafury ,but now moreipa- 
ringly. For if all things had been common,that exhortation 
to the Church of Corinth,of laying afide for the poore euety 
firft day of the weeke, as God had bleffed enery man, had bin 
to no purpofe there had bin no vfe of their ioue-feafts, which 
were made by the richer, for the comfort of the poore : nei- 
ther could fome by exceffe haue been drunken,andfome hun- 
gry^ they were when the vfeof thefe Feafts was corrupted 
among ft them. 

Sixtly,and laftly, for our Communion with the Saints de- 
parted , it is firft in our conuerfing with them,by heauenly 
thoughts, according to that exhortation to the Colofsians : 
Set your affections on things which are above; by holines of life, 
according tothatprofefsionof the Apoftle to the Philippic 
anSjOar conuerfation is in heauen .from whence we expect a Savi- 
our: and by fighing after heauen,according to that confolati- 
on of the Corinthians ; Therfore ^efrgh.defiring to be cloathed 
with our houfe which is from heauen. Secondly, in our like af- 
fections vnto Gods glory , and againft the enemies of the 
Church: for,as we pray for theaduancement of the one,and 
the confufion of the other, fo much more doe they ; for they 
cry y How long Lord 3 holy and true, dofl thou not iudge and avenge 
our blood Jhed by them vponthe earth : which they fay, not be- 
caufe they are indued with letfe charitie towards their ene- 
I mies andperfecutors,then faithfull Martyrs vpon earth,who 
haue prayed for them 5 but partly through the loue of their 
; fellow feruants,ftill fabled to their fury,vnleiTe they be cut 
i off, and partly through their vnderftanding , cleared to dif- 
I cerne 

ur Communion with the Saints in beauen. 

cerne reprobate petfccutors, and chiefly through the defire 
that Gods glory may bee magnified , by taking away fuch 
maine lets and hinjerance^of the Gofpcls proceedings. For 
it may well bee held that At Saints in hcauen doe cry vnto 
God in generall againft Samn and all his inftruments^at all 
times, knowing cieir fury, euen to the end of the world, a- 
gainlt Gods people in che worid: but tne errourisjto bekcae 
that they know our particular necefsirics or can heare vs vp- 
on earth complaining of them , which is apropertie of the 
Godhead onely,which is infinite,and all-fufficient to fuch as 
call vpon him. 
Hauing thus at large dealt with the meaning ofthis Arti- 



e'ejandthe grounds of holy Scripture, from whence it is ta- ; 2> remmnce 
ken,it remaineth now that we lav down the duties; of which vy l *k**fa 
the fir ft is,To abandon all wicked focieties, becaufe we pro- \ ciems ' 
fe(fe fellowfhip with Saints, betwixt whom & thefe, there is j 
no agreement : fov,Wbat agreement is therewith the Apoftle, ! 2 Cor.6. 
betwixt Qodand belial,betwtxt light & darknes hetwixt rtghte- 
oufnes and vnrighteoufnes t wherfore we are forbidden to haue 
fellowfhip with fuch. ffaxy bee called a brother 3 that is a For- \ Corj.i i 
nicator,or Drunkard,or idolater through couetoufnef[e,with fuch 
an ok£ eat not : and a gain, If any "walke inordinatly y wc command ! 2 Thcf * tf 
yon, that you Withdraw your felues fiom them.AT\d } with thefoole 
( faith Salomon)thou Jhalt learne folly , and the companion of foolcs 
Jhallbeafflitledywithmany other places pcirpofely retraining 
vs from fuch companions. And indeed, how canft thou bc- 
Ietme thy felfe tobe of the Communion of Saints , and yet ' 
haue voluntary inward fellowfhip with the wicked : Vcrely ; 
no more then thofe that liued among the Samaritans ; and 
had dealings with them,could defend themfeluesto be of the ' 
lewes Common wealth , feeing as the woman of Samaria ' 
told Chrift/T/?* [ewes meddle not With the Samaritans .no more Iohn 
then they which haunt the Stewes daily, can defend them- j 
felues tobee chaft and honeft men,feeing that fuch come not j is true, 1 grant that the Saints 
may come amongft vicious perfons,as amongfl ftrangers,to 
eate and to drinke,to buy and tofcll with them : or they may j 
vfc their company to winne them to Chnft, as S. Paul faith, 

M that ' 

1 46 

3 SDnty. 

ibc light. 

I Ioha 1.7 

The tenth Article. 



Ua).6 10* 

that to all men hee became all things , that hce might winne 
fome , but to make them our choyce companions, to delight 
in tliem , and fingle them out to bee our conforts , can no 
moreftand with the communion of faints , then the Sunnes 
cleareft li .ht with the moftpitchie darknefle of the night* 
Let vs abftaine then from fuch company with fohz the A po- 
ll le, let vs crie , Propcremm hinc, Let vs hzften hence , left the 
ho i*fe fall v pen v.s Cohere an enemy of the truth is, when ht vn- 
deritood entring the Bath, that Cermthpu the Hereuque 
was there. 

The third duty is,to walfce in the light of Gods holy w r ord 
by vertuous lining, bicaufeof cur fcllowmip with ( hrift,& 
through him with God the Father : for God ts Ugh?, lakh S. 
fohn,and if we walke in darknefle, and fay that we haue fcUowftnp 
Vptthhim^e lye, and doe not truly. So Chnil: calleth himftlfe 
the light of the world , and pror ounceth this the condemna- 
tion of the world,becaufe light yeas come, and men loutd darke- 
nes more then hyht, becanfe their deeds tyere emll-, that is,when 
hee came to enlighten them with his holy precepts of faith 
and repentance; they neglected this, and perfifted in vnbe- 
liefe , and finne, which would bee their damnation. Who- 
foeuer therefore treadeth in the fame fteps,.may well expect 
the fame end, they are not in Chrift , they are farre from any 
vnion with him ; for fuch walke after the Spirit,fpeaking in 
the Word,and fo there is no condemnation vnto them. 1 his- 
is the fpintuall whorecom ©f which the Pi ophet did fomucby 
complaine, eauflng a diuorce betwixt the Lotdanah'sp^o- 
ple,and fo a dc priuation of all goodly o: namtnts bt fore be- 
llowed : fothat as the cafe of a woman is which ath played 
the whore , and for this is put away from htr husbanu with 
fhame,and without all mercy burnt in the hrt : fo 1* our caie y 
if we neglect his will, and fo; low out ownt con uptitn; our 
vnion with the Lord is ckane broke n off, weenie put from 
him, and without ah pitie nuitcticuie the tun-burning 
flames of hell fire. 

The fo rih cutie is, to c 1 oegood vntoall but fptcially to 
thofeof the he ufiiold of faith, as then pottle warntth: be- 
caufeof our Communion with hem , an<j that not onely in 


To delight in the Saints. 


diftributing our temporal goods,but ourfpirituall,& in be- 
ing like afFe&ed towards them, reioycing with them that re- 
ioyce,and weep ng with them that wepe : For in the mem- 
bers of vfe the Argument of the Apoftle , Can 
one be pained,and not ail of them in like manner gi ieued ? Co 
intke fpirirual body of Chrift, of which wee profefle our 
fclues members, there can be none grieued , but it mud: bee 
our griefealfo; none comforted, but it muft bee our comfort 
alfo. And if we be thus affected towards one another,we 
need no fpurs to pricke vs forward , to any duty of loue to- 
wards one another ; but Minifters will preach diligently to 
inlighten their kliow members, people will pray hea.nly 
that a dore of vtterancc may be giuen vnto them, neighbors 
wil no: Gitter one another to (in, but p'ainly rebuke vice, tne 
forward in matters of 1 el: gion, will not fuffcr others to bee 
{lack,' utp:ouo ; enhem to ioueand goods works, tlvc frayed 
wil. not futrerthe vnrulyro goe on in their inordinate cour- 
fes,but rettore them ifl thefpint of meekencfle,the rich will 
no: futfer the jpoji e co p Till) for wane of food , but releeue 
them,they which haue plenty, will fupply thj necefsitics cf 
fuch as fuller through fcircicy , eucn beyond that which they 
are able.and ail this readily and cneeretul I y, becaufc? it is to 
the benefit of our comnun body, of which wee are ftLbmchw 
bcrs alike. Neither is this ail Jmixt in thiis d^ing,vve clo won. 



dcr-ully pleafc our deare Sauiour , and fhall haue it lemenu 
bredat the laft da) ,to our vnfpeakabie comfoit. Wherefore 
let our ha*d hearts bieakc within vs , let them refolue into 
bowels of compafsion to vards the poore t and let our fecu- 
rity in regard of others-,become anxious carefulneile,for the 
keeping of them vprighc ifl the way of righteoufnefle. 

The h ft Duty is to bee comfortable in all our fufferings, 
whether by perfecutors, or flanderours, by iickneiTes or k>f- 
fes, by poucrty , or wants : becaufe our head Chriil is not \firttbltin 
without a Sympathy, and feeling of thefe miferies, and will 
not fuffer vs to be tempted hereby beyond that we are able, 
but wil! giue the ifliie together withthe temptation. Was it i 
not a wonderfull fray to the mindes of the Difaples, when 
(thrift told them ; Hee that rccewcthjou; rccmieth hee j 

M 2 that ' 

?. Duty, 

7 6 he com- 


The tenth Article. 


Rotrw 5. 

6. Dune. 

To lead an 
heauenlj life. 

that receiueth mc, receineth him that fern me ? And ontlie con- 
trary fide, to thofe that that do contranwifc?Did it not con. 
firme Taul much becemminga Preacher of the Gofpell to 
heart that the' , which perfecutedthe C hriftians,did perfe- 
cute Chrift himfelfe ? DoubtlcfTe , it did. Likewife then, 
fhould it confirm? & comfort vs in all our troubles & crofles. 
If any man were fo neere vnto the King , and fo great in his 
fauor, as that whofoeuer dares to touch him,it were as good 
fo him to touch the King himfelfe, hee would befecurein 
all wrongs and iniuries done vnto him. But wee are fo 
nccrc vnto the King of Heauen,as that whofoeuer toucheth 
vs,goeth about topul thefignet put of his right hani.and touch- 
eth t he apple of his eye. W hat ioy and comfort then fhould we 
exprefle , euen in the time of our tribulations ? feeing that 
when we fuffer , the Lord is grieued , who will not hold his 
peace for euerjbutas a mighty Gyant waked out of his 
fleepe, will furely come forth and fmite all his enemies,with 
a great deftruft. ion , and with Sampfon lhake off the cords 
and ropes of all miferies,as threds burnt in the fire. 

The fixthDuty is, toleade anheaucnly life whilft we Hue 

vpon earth, becaule there is a communion betwixt vs,& the 

Saints in heauen. And this i^,by hauing our hearts lifted vp 

to heauen by meditation, by fetting vp Iaacobs ladder to 

Heauen by prayer, by having our mouthes feafoned with 

fpeeches of Heauen, andof heauenly thing$,by making vnto 

vs wings with the Angels , for fwiftnefle and readinfle in 

doing Gods will, by being fiery through zeale, with the 

Strapinms* for Gods glory. If wee looke well about vsall 

things content together to workein vsthisheaucnlines,our 

Father is in Heauen, our head & husband Chrift in Heauen, 

the Pr*0ptemail8 the Apoftles with the reft of ourfellow- 

fcruants in Heauen, our riches, our ioy , and our ciowne in 

Heauen, and our dtarc Country & pleafant dwelling places 

r.o where, but in Heauen. How is it then, that wee (o farre 

foi get our felue«,as to bee fenfiiall and earthly, andhaue fo 

little fauour of heaut nlinefie in vs ? Why doe wee not hang 

dowre our heads , and be afhamed , that the Lord fhould fee 

our hearts and tongues fo balely taken vp, /o eftranged from 


Thcforgiueveffe offinnes* 


our deare husband, father, brethren, and countrey, where fo 
excellent things are prouidcd for vs ? 

JJ_ 45 . What meanc you by theforgiuenes of fins «? 

Anfw That Winder full grace of Cjod in lefus Chrifl ,W hereby 
he accounts offinne, as if it hadtieuer been committed. 

Sxplan. We fhall not need to be fo large about this Article, 
becaufe it is eafie to be vnderftood. The meaning is nothing 
elfe,but as is layddowne in the anfwere,i/^. that the Church 
of God ,.and euery member thereof , hath all their finnes fo 
done away,that they fhall neuer be laid vnto their charge,no 
more then if they had neuer by them beene committed , and 
all this, through the meere grace, and onely mercy of God in 
Iefus Chrift. 

For.the proofs of holy Scripture,here is plainly fet downe: 
Firft,that the forgiueneflfe of fins is a wonderfull fauour: for, 
// is blejfed Szithiht Pfalmill,^ whom his fins are foremen, and 
good caufe is there,why he fhould be counted bleflfed indeed, 
who attaincth vnto this, feeing that he is forgfuen ten thou- 
fand of talents, of which hee was not able to pay one penny, 
and fo ftood euery hourc in danger to be caft into prifon, to 
lye there in mifery perpetually. 

•Againe,he is deliucred from the curfe of God,which attcn- 

deth vpon finncrs ; for, Qirftd ts hee that continncth not m all 

\ things Written in thebookg of the law, to, doe them : and this curfe 

I isdcadi,according to that, The Wages of fin is death, the death 

i of the body,which is terrible , for death came in.byfinne, and 

! all fuch punimments,as doe haften vnto, and be fore-runners 

! of this ; for,w^; jjijfcrethfor his finnes, and which is mod ter- 

• rible of ail, the death of the foule, which vs the loffe of it,rhe 

j intollerable pangs to be ftifferedby it, in the fire , neuer 

[goeth out, and by thtsWorme that -neuer dyeth ; Laftly ,he is freed 

from the bondage of Sathan, who ruleth w the children ofdifi 

' obedience Xhxx. finncrs ; who is their matter, and they his 

feruants. according to that : He which committeth fwne,is the 

fenut c/y7?^whohacluhem in hi* fnare,& caricth them away 

as captiue fl.aucs,at his pleafure, who terrificth them, & put- 

teth them in feare all the daye« of their liues. Secondly , that 

_______ M 3 God 


Matt. 1 8. 

2 4. 


Rom. 5. 



2 Tim.z.25 




ExoJ.54, 6 t 

1 Cor 


The eliuemb L^drticle. 

God is the Author of this grace,is enident,for no manforgi- 
ucth fir*s butGod only , it is one of his attributsas was decla- 
red by the Lords own voice vnto MofesSvy\v\%^The Lord 3 the 
Lord ; fir ova gr attorn >& merciful s Jlc\v to anger >and abundant in 
goodnes.cfr in truth for gimng iniquity , tranfgrefiion,andfin 3 &c. 
Wherfore,as wasobiefted by the Phari'ees againfl: t brift,it 
may truly be faidof the Popes of Rome,Tibw manbUjphemtth 
for noue eanforgj.uefns but God. It is true indeed which our 
Sauiourfaidvnto/V<r,& thereftof hisdifcipies . Whofefins 
ye remit J hey are remitted ,cr\X>hofe fins ye retainejhey are rttni- 
ned. But what authority hath the Pope giuen him here more 
J then any other mimfter of Gods word ? what ground is here 
for his manifold indulgences,by which he beguils the fimple 
world of fuch a maffe oi money, and increafeth his treafures ? 
for the difciples had none other power hereby giuen the, but 
that which was fit for menapointed to carry the glad tidings 
of fahiatio to the reft of the world,r/* publifh forgiuenes 
of fins to all fuch, as did, or thould repent,and beleeue in Je- 
fus Chrilt,artti the retention of finnes,vnto all that rcmained 
hardened againft this faith of Chrift,and impenitent. 

For, as when by their preaching they were faidtoconncrt 
any toChri{r,or beget any to' hrilt,nothingels is meant,but 
that faithfully executing their office of preaching,men were 
through die working of Gods fpirit made beleeners,& fo the 
members of Chrift : in like maner,when they are faid to for- 
giue fins, it is meant,firft in general,that preaching forg ; uc- 
nes to beleeuers,it fhould not be in vaine,but fo many as be- 
came hereby ,thi ough the working of Gods fpirit,belceuers, 
fhould haue. their finns forgiuen them before God in heauen, 
& conrrariwife to vnbcleeuers.The word.* alfohaue a further 
meaning in particular of forgiuing fit\s>by admiring into the 
church notorious crTcndors,becomming penitent, and retai- 
ning them by iuft excommunication, and cafting out of the 
Church, as S- TWfeemcth to comment hereupon inhisfirft 
& fecond epiflle tothcCorinthians;for firft he giueth charge 
that grauely, & orderly the incefiuous perfon bedeliuered to 
Satansherc is retaning of fins: then he wils them vpon his re- 
pentance to receiue,& comfort him again Jiere is forgiuenes 


Tbt forgiue* effc offinnts. 


z Cor. z. 7< 



I lob.1,7. 

of fins:yea,he vfeth the very word of forgiuing,faying,£>7- 
trariwtjiye ought noW rather to forgiue him,dr comfort him, & 
againe,To Wk> ye forgiue any thing J for giue alfi. Whence it is 
moft plainc, that the power of forgiuing, & retayning fins, 
and confequently of the keyes of heauen,confifteth in admit- 
ting,or ducly,and rightly calling any out of the Church,and 
equally belongeth vnto the difciples, & equally to the graue 
minifters of Gods wordfo that ComtTaul fit at the ftcrne to 
moderate this weighty adion : and this is not the Bifhop of 
Rome,buteucry Eifhop within the limits appointed vnto 
him. For the meritorious caufe of the forgiuenes of iins,that 
it is Iefus Cbrift his very name doth (hew : for he is therfore 
called Jefus, becaufe he ihiV.fatie his people fro their fins, as the 
Angel told fofeph,bt(oxe that he was borne : & there is none 
other name giuen amongft: menjVherby We muft he fined faith 
Peter : it is the blood of lefus, faith John, that clean feth from all 
fin, with infinite other teltimonies teding to the fitting forth 
of the fame thing. We did notloue God firft,tha: for our loue 
towards him, he might forgiue our fins,for he loued vs rirft, 
yea, when we Were enemies, & hated Iut: we did not feeke for Rom. 5 , 
it at his hanJs, that for our importunity, he might be moued 
to forgiue our fins,for,f am found, faith hc 9 ofthem that fought 
menot.our good works did not fo pleafe hirn,as that therfore 
he fhould forgiue our finnes : for we were Co farre from good 
Works,that vpe could not think* a good thought ofourfelues:*LiSk- 
ly,neither men,nor Angels doe folicite him for vs,or can ob- 
taine the pardon of our fins , but lefta C^ rt fl ^ e '"ghteous is 
our aduocateWith the Father, Who is the propitiation for our fins. 
Fourthly fox -that, which is further *\dzd\Whcrby he accoun- 
tcth of fin, as if it hid neuer beene committed, it is taken out of 
the Pfalmes,where the Prophet Ca.ithYBleJfed is the man,whofe 
Wich^edneffe is forgium, and whofe finne is coucred ; blejfed is the 
man, to whom the Lord imputeth not iniquity. Thz Lord is ther- 
fore faid to cait all our fkwsbchmde his b,uks> yea/0 cajt.them 
into the bomme of thefca ; euen,as when a debt is discharged, 
the bonds, %nd writings, which were before carefully 
kept, are now cancelled, and carelefly call about , becaufe 
it is no more any debt j fo , although before the remifsion 

M 4 _____ of 


2 Cor, 


1 lolv.s. 


j Vcr(2. 

Micb.7, 1 9 # 



The eleuenth Article. 

Chap. 23. 
lob 1 5. 


I. Btity.^ 

'fop/ay for 
the pardon 

Eft- 5 9. 2. 
Iof 7 . 


of finnes, the Lord did carefully kecpe his bookes,as it were, 
and account of all our finnes,as infinite dcbts,ytt being for- 
giuen he hath pit out the hand-vcritnig that Vvat agawft vs,and 
it v 3 2ls it were, nay led vnto the crciieof Chnft,becaufe it is 
now no more any debt to be exa&ed at our hands. 

Laftly,we mult further know, that this forgiucncfTe is on- 
ly to the fairhfull , all others remaine in the bands of their 
finnes, and this partly appeareth by that which was faid be- 
fore, that hejhailfaue his people from their finnes. V nto others 
he denoimccth manifold woes , faying, Woe beto thee Co- 
razin,woe be toth^'Bethfaida.z.nd woe be vnto you Scribes 
and Phariftes , hypocrites ; and if I had not comeamengft 
them,they had not fudfinne, but now their finne remaineth : 
yea,hee threatneth many of his followers, that hce will bid 
them, Depart from meyee Workers of iniquity ff know you not So 
that euenthey are with ut this benefit , of the forgiuenelle 
of tkir finnes, viz.- all ftich as notwithstanding their profef- 
fion of the Chriftian faith,doe (till liiK infinne. 

For the duties of th's faith. The firft is to pray vnto God 
earneftly euery day . aboue all things of this world , for the 
pardon of our finnes : becaufethis isfo great and wonderfull 
a grace. For if a man were gt eatly endebted , and for his 
debts imprifoBed, or fold for a flaue , euer fo to continue in 
moft hard bondage , would hee defire either good chcare ,or 
apparell, pleafures or fits of cafe, wealth or health , in com- 
parifon of freedomefrom this miferable eftate ? in like man- 
ner, feeing wee be fo fane indebted by ouriinnes , and 
thus made miferable flaues of the deuill,why doe wee craue 
fo earneftly againft worldly wants, and for worldly good 
things,anc not rather againft our finnes,and for this bkflcd- 
nes to be d^liuered from them. And the rather ,becaufe, if our 
finnes be vnremitted, we cannot looke to fpeed in any other 
defire : for our finnes doe feparate bettyixt ear Cjod and vs. 
All the time that finfull aAchan was in the Ifraelies campe, 
they could not preuaile againft ss4y: when Sanm&d finned, 
he could get noneanfwere at Gods Oracle,eit!fcrby vifion, 
by Vrim, oi by Prophets : fo whilft we are in our finnes, we 
may aske indeed, but we fhall not haue, we may make many 


The rcfnrrettion of the body. 


prayers, but not be heard , for the prayers of the wicked are 
abomination to the Lord. Wherefore let this be thefirft and 
chicfe thing which we pray for in all our fupplications^and 
as we will vft all humility, and importunity tofpeed of fome 
fpeda'l beneflt,and renew our fuite from day to day, that we 
may fpeed, folet vs nuier giuccuer praying vntothe Lord 
for the pardon of our finnes, being a benefit of benefits,and 
the molt neaffary thing for vsin the world. 

The fccond Duty is to loue the Lord,and our Sauiour Iefus 2 . Tinty 
Chrift with all our hearts, and with all our might : becaufe | 7o hue the 
God is the Author of this great grace, Chnit iefus hath me- U] d 
ritedthefame for vs. A miferable bankrupt owing a thou- 
iandpound,if he mould haue all forgiuen him, if fome rich 
man would vndertakt the payment of his deh ts for him, and 
fet him vp, that he might Hue a freeman againe, and exercife 
his trade in as good manner as euer he did before , were a 
moil ingratefull wretch,if hec fhould not loue fo great a be- 
nefactor, and that vnfainedly, all his life : but much more 
vngratefull mould wee fhewour felues, when as the Lord 
hath railed vs from our bankrupt eftate, being indebted not 
a thouLnd pounds, but ten thoufands of talents ; yea ; milli- 
ons without count,and made vs blefTedai.d happy, if wefbal 
not loue 1 is Maiefty without alldifsimulation,and therefore 
ftudy to pleafe him all our dayes. With what thankfulnefle 
doth Saint Paulcxult for his deliuerance from finne by Iefus 
Chri(r,wi)en being but euennow at thepoim: ofdefpaire,he 
prefently liftcth vphimftlfe through faith of the pardtfnof 
h s finnes,hauing cryed out jmferable man that I am,VchoJhaI! 
deliuer me fiom the body of this death ? he prefently anfwereth 
himfelfe : Thankes be into Cjod through Iefus Chrift our Lord, Rrm 7 
How deflrous is he, by pubhfhing Gods mercy to the wor!d, z 5, 
toexpreflehis wonderfull t: anVfulncfle, for this wonderful! 
grace, when foopenly he COnfdfethtfPfce* J Was a c Terfecntor > 
and a blajphemer, and an cppyiffor, Gcd h,.d mercy en me.e. And J.Tim,i.i;. 
thus greatly affc&ed fhould we be,not in word, but in deedy 
in that wee fludy to fet foithhisglorj ,as he did, aid in all 
things not to pleafe membutGod: they which den otherwife 
loue not the Lord whatfoeucr the) fay, but as cU Gentiles 

v ho 

.: „ r 


Rom i. 

I. 'Duty. 

To ceqe 



The twelfth Article. 

who by their finnes difhonoured him, arc faid to haue beene, 
foare thefe haters of God,and hated of him. 

The third Duty is, to breake off all our finnes by righte- 
oufneffe, and not continue any longer therein : becaufe wee 
haue bcene already .enough endangered through finne, nay if 
we line in finne , wee are ftill in the fame danger, feeing the 
workers of iniquity are {hut out of doores, whatlbeuer they 
plead for themfelues. If a man through furfet hath falne in- 
to any dangerous difeafe, which hadlike to haue coll him his 
life,but be againe recouered,he will take heed of falling into 
the fame againe , and likewife if hee had falne into a dcepe 
pit, or into any other great euill : fo ftiould we being refto- 
red from the furfet of finne, being Lifted vp from the dange- 
rous pit of wickedneffe, hauing efcaped through Gods great 
mercy the greateft euill that could haue be&lnevs, wee 
fhould, I fay , be at defiance with this euill , and aboue all 
watches, watch again ft finne. And the rather, becaufe wee 
doe otherwife ftill remains indangered through this deadly 
furfet, wee ftill lie, and are like to lie without ail helpe in 
this horrible pit, till wee exchange forthepitof hell. The 
Lord hath not fo much as promifed , or fpoken any fy liable 
tending to a promife df forgiuing finnes,but tofuch as for- 
fake ttair finnes. He is often in thefe and the like comfor- 
tible fpeeches. When a kicked 'mxnJIuU turnefrom his W/c^- 
edneffe, and doe that tyhich is law full and right > hee JIj dlfauehis 
foule aline. He t^at confeffeth andforfaks'th his finnes jhall htue 
mercy,&c. But where is it to be found that menliuingin 
their finnes (hall faue mercy , that fuch as goe on in their 
wickedneffe, fliall haue their foules aliue ? not any where in 
Gods Booke^but the dene cotrary,that they fliall die in their 
finnes, that they fliall haue iudgement without mercy accor- 
ding to that, Thou which after thy hardntffe of heart t that can- 
not repent , doeft heape vp to thy felfe Strath againfi the day of 
Wrath : Co that it muft needes then bee the deuits booke, 
whence men learne that they fhall beforgiuen,ahhough they 
goe on in adding finne vnto finne, and fo ncgleft all uely ad- 
monitions of breaking off their euill courfc of life. 

The re fur relit on of the bo dy. 


jguefl. 46. What is meant by the rcfuircclion of the 

AnfV. That although the body after death lye rotting in the 
vraueyet at the lafi day it fljalbe raifed againe by Cods great po- 
wer, and being ioymdto the foule ,Jhal fiand before Gods mdgment 
featjo gute account of all that it hath done whether good or euill 3 
and be rewarded accordingly. 

£.vpte.This laft Article,as it confifteth of two members, 
the one the Refurre&ionof the body, the other the Life euer- 
lafting,fo haue I propounded tofpeakefeucrally of thcm,be- 
caufe they are both weight iepoynts, anddeepe myfteries. 
Totichiug the refurrec*t.ion of the body,it is nothing elfe,but 
that firft I do acknowledge, that our bodies are all fraile and 
weake,and how many yeares foeuer they continue,yet fail to 
the ground they {hall at the lafl, euen as they were tiken out 
of it. Secondly , that howfoeuer they fall, or whenfoeucr, 
yet they fhall be raifed againe by a fupcrnaturall power, the 
foules being reunited vnto them ; and that not onely the bo- 
dies of the iufl and righteous, but of the vniuft and wicked, 
thebodies of all, both high and lowc, rich and poore , g: eat 
and fmall. Thirdly , all this fliall bee at the lall day together, 
J in a moment, at the found of a Trumpet, and not fome at one 
I time, fome at an other. Fourthly, being thus raifed,, they 
; muft come to Judgement, all the fecreteft things thatcuer 
I they did,being laid open, and the hidden things of ail hearts 

Now for the further manifeftation and proouing of thefe 

J things ♦, and fir ft thatour bodies (lull fall , as it is intimated 

in the word Re furred :on; for that car not rife againe, which 

j didnotfirft fall,foitis prouedby the experienceof all times 

, and ages of the world : for cuen they of the firft times,whofe 

\ bodies were mo ft durable yet their end was, they dyed, when 

they had liued nigha thoufand yeres,thefe ftrog oaks,though 

they ftood neier (0 left; g, they fell at the laft : but longfince 

the ftate of mens bodies grew more weake , which made hh 

compare mans life vnto a fhadow,a\Veanersiriutfle,and a 

fiowre, and Dauidto a light that is foone put out , and to a 



lob 14. 
Efa. 4 c. 


Matth # 22, 




lob 1 9.2 5 ♦ 

Rcueh 3 


Mat\2 5, 

I Cor. is. 

T^f twelfth Article. 

fpans length,and E/aj to graffj, which is greene in the mor- 
ning, but is cut d jwne before night and withered. And daily 
examples connrme the fame thing , euery (mall matter ouer- 
throwing the ftrongeft man , aud making him to fall to the 
earth from whence he was taken. Secondly, that our bodies 
hauing lien rotting in the graue, fhal be raifed again by afu- 
pernatural power, which is more fpeciallv here intended. S. 
/Wproueth at large in the 1 5 chapter of the firft Epiftle to 
the Corinths, making this the ouerthrow of all Religion,to 
deny the rifing of the dead : &ourSauiour Chrift before him 
oppofed himfelfe earneftly againft the Sadduces,which deni- 
ed the refurrec"Hon,faying://tf#f y oh not read of the refurrtbli- 
on 3 what is jfoken vntoyouof GW, faying, f am the God of <>sf- 
braham,ffaac,and r acob; now God is not the Cjod of the dead 3 but 
of the lining ; and long before this, Sfay hath {aid , The dead 
fh all come fo or th With my body flail they rife; and T>amel 3 Many 
of them that fleepe in the du ft, flail a$?ak$\ and ob, f know that 
my Redeemer liueth 3 and Ijhall fiand at the laft vpon the earth, 
and though after my skin,the tyormes fl all con fume my body, yet I 
my f elf e flail fee him,&cmd thus it is plaine,that the rfcfurre- 
&ion fhalbe,though we fay nothing oiEz^echiels dried bones 
reuiuing,nor of^^w^whofe fleepe was a type of death>and 
his wakingjoftherefurredion. 

Now,that it fhail bee generall of all without exception^ 
(hewed in thebookeof the Reuelation, where ail^both great 
and (mall are feene comming foorth , the earth gluing vp the 
dead in it, and the fea yeelding vp the dead therein : an J Chrift 
faith,that at his comming,^ nations floalbe gathered before him. 
Wherefore that o£ c Damel 3 fpeaking of many ,is to be vnder- 
ftood, as though hee had faid, that they being a great many, 
an infinite multitude fhall awake. Laftly,that all iliall be rai- 
fed by a fupernaturall power, and not by anything in the 
courfe of nature is fhewed, where the Lord faith ; The dead 
flail heare his voyce 3 andflal come forth ^it is th.n by the vertue 
of his cali^that men euery where (hall rife againe \T he trum- 
pet flail found \and the dead fljal rife incorruptible, faith the Apo- 
ftle: Hcflal fend forth his Angels to gather them ,he faith in an- 
other place, the meaning is the fame, that as God, at the firft 

■ b y 

The Re fur rcliion cfthc Body. 

by his word made all, fo he will at the laft reuiuc all,and vfe 
his Angels as Mimftcrs to gather them together frcm all 
parts of the world. 

If this fhall feeme ftrange, becaufe it hath beene a rare 
matter that any haue beene raifed at all after death. I anfwer, 
is it true,that many being truely dead , haue beene raifed a- 
gaine ( as it cannot be denied, for fuch was the womans fon, 
the Shunamites, raifed by Slip* 5 the wicowes fon of Sarep- 
ta,raifedby Elijah \ Lafyrns&nd two more raifed by Chritt; 
'Dorcas, by 'Teter ; andEutjchw by *7W J then me thinkes^it 
ihouldnot be fuppofed in pofsib!c,that there fhould be a ge- 
nerall refurre&ion of all. For,if in the winter time, fome 
plant or hear be fhall put out, and grow greenest is an argu- 
ment, that others may doe fo too : if a man expert in any cu- 
rious trades, as the Goldfrnith^in trying gold and filuer from 
droffe ; the Glaffe man in making GlafTes, &c. Shall doe but 
one,or feldome ads of their traders it not an argument,that 
they can do many more when they fhall thinke good? In like 
manner, fome hauing beene already , by the diuine power 
raifed from the dead, fpringing vp againe after death , is it 
not an argument that this hauing beene done in the winter 
of this worlds Handing , all fhall in like fort rife againe at 
the fpringtime of the rtfurrt£Hon?The Lordfrauing in fome 
performed this hard worke , that hee can doe the fame in 
all , it being (as it were) his profefsion , and his skill fuffi- 

If it fhall further feeme yet an hard matter that all fhould 
be raifed, becaufefome are drowned in the fea,and eaten vp 
by fri1ie9,andthefe'fi(hes being taken by men^&c Now if it 
fhall found as a thing impofsibk , thateuen men comming 
thus to their ends fhould be raifed,for where fhal the parts of 
their bodies be found , feeing the fame becommeth the fub- 
ftance of cliuers bodies? I anfwere, with Godalt things are 
pofutele & to vfe the comparifon of a learned Father, When 
Dou.s t yediiiciity abroad, and arc mixed with others ; yea 
HtfitHte numbers together, being far from home,yet they re- 
turne vnto their feuerall Uout-coats : fo the foules of diuers 
mcridepaiting out of their bodies,and remaining long from 




1 King. 1 7 . 


.All iballbte 
foeutr they. 

lK\*de epffu 
eio bomiha 
cap .16.27. t 


The twelfth ^Article. 

Eplph, VA de 
uino & vne 


home , yet they haue feme natural! , or rather fupernaturall which they are adduced to returne to their owne 
bodies,vnto which they haue beene vfed. Quiclcfiluer being 
powred forth amengft the duft. , is mixed with nothing eife, 
but though diuerily parted,yet it remaineth in litle globu'es, 
fo that it is eafie for .a man to gather it together agaim ,and 
then iqyneth in one , as before : and much more eafie (hall it 
be for the Great God of heauen, togather in one the parts of 
the fame bodies, howfoeuer difperfed andpowred,as it were 
into the dull of the earth. When feedesare c^ft into the 
ground, cuery one draweth vnto it felfe that vertue and fap 
which is neceiTary for the nourifhment , though it be alike 
common vnto them all : fo men in the refurrection fhali re-, 
ceiue thefe parts, and all that fubftance which dothfeuerally 
belong to them, although in the meane feafon they lyeia 
commoa together in the bowels of the earth : and thus fan e 
out of that learned Father Gregory of Ny (fen. Another alfo 
i handling the fame matter, r^ckoneth vp many things as 
j types ortherefurre&ion , the day fucceedingihenight,the 
feed of the earth that fprings vp after corruption,the iocuft 
reuiuing againe, the nayles of our hand* wner;any goeoff, 
the haires of our head being cut , and growing againe , the 
Ringdoue reuiuing againe, and a littl, beall culled. AfyoxM, 
the Phoenix an Arabian foule, which buineth it fcl'fo at fifty 
yeeres of age., and after three day es arifeth againe out of her 
owne afhes. 

And that this generall refurre&ion fhall bee inoncmo- 
ment,it is the plame doctrine or>he Scripture. | n a moment, 
in the, twinkling of an eye at the lalt trumpet. The Lord 
fhall need noTpace of time to effect it : bur as at the time of 
the Afsifes all the prifoners are brought forth, fo at thefe ge- 
nerall Aisifes of the whole world , all (lull come out of the 
prifo'nof thegraue. 

Andlaftly, for thz end of the refurrcfrion/that the w@rkes 
ofal! mon fhall be made manired;,aridall fecrct thoughts,that 
they may be rewarded accordingly , hath becne already hand- 
led and proued vndor the iixth-branch of the feuenth Article, 
touching Chrift hiscommingtoiudgemtut , and therefore 


The JRefttt tcction of the Body. 

rhe Reader is to be referred thither, to fee more, and alfo for 
the time when thefe things (hall be. But for the further vn- 
derftanding of the doctrine of the Rcfurrccticn , I haue 
thought it not araiflc further to annex here two or three quc- 
{Uons more. 

gucfl* 47. What manner of bocuesfhall wee haue 
in the Refunc&ion ? 

Anfw. The very f:me which now Vre haue, onely whereas they 
be now naturall >thcy fiall rife againrjpin: uall- y not fubutlto death 
any more, as now they be ,nor fuflained by natural! means of. meats, 
and drtnkes \warmth ,and fleepe^or the like, 

Expkn. This qaeftion is euen thus mooned" and anfwered 
by rhe Apoftletothe Corinthians; B r.i fme man will fiy ,how 
are the dead raifed? with what bcd^JJjall they come forth? He an- 
fwereth,thateuenascorne being cafr into the ground, fprin- 
gethVp againe , and the Lord giucth euery graine its owne 
body ^vhrtrier Wheat, or fome other : So,inthe F efurre&ion 
of trie dtsii, euery man {Trail haue his owne body , the onely 
dirferenee'is.that it is fowen a narurall body but raifed aftiri- 
tuallbody: it is fowen in difhonour , ratfed againe in honour , fowen 
inwe,.kines, raifed in vcwer, &c. Now the varietie of words 
here xl cd of honour and power, fei ueth fpecially to fetforth 
the manner of the ■ rrfing againe of the faithfull, all others 
fnall alfo haue fpirituall bodies li kevnto the damned fpir its 
in hell, that is eucr continurng , fecUng death through the 
greamtite of the mifery , but not being able to nnde it. 
That we fnall haue the fame bodies Job alio tdt irk rh,fav ifl'g : 
J Jhallfee h.m 3 not with other, but with thefe ej es. ; nd good rea- 
fen it is , that as our bodies haue together with our foules 
been inftiuments,ei.her of Gods glory N or of finne to his dif 
honour., fo together with the foules, they fliould partake of 
glory or mifcry. 

^r/^.48. Amongftthofcthat(!ye,fbmcBecrookcd 
thioi ghage/ome tender infantsjomcblind^andfomc 
lam-, ihall ihcir bodies then at^the rduuection be the 
lame i 

Ani W. !2V>. for all thefe are "toeahneffes, which fall bee done 



I Cor 15.3 
Verie 36. 

Vcr(c^ 4e 

Iobi 9i 2. 


The twelfth ^Article. 

i.D title. 
To Urn as 
thole tbttex- 
peft there - 

away t» the faithfulltariiftrengtbtperfettion^dcomlineffefiaU 
be to euery one of them. 

ExpL;t. This alfo is good to beknowne,becau(etheholy 
Scriptures doc fpeake hereof to the comfort of Gods people: 
where we are taught,that the body fhall be ray fed in power, 
and in honour,there tnuft then needs be in ftead of the weak- 
neffe of decrepit olde age,and infants, ftrength and might; in 
(lead of deformity, beautie * in ftead of lameneffe,agility; in 
ftead of blindneffe, the fight : which could neuer here be at- 
tained vnto, vt%* whereby wee (hall fee the mod glorious 
God of all. As for other queftions about the knowledge of 
one another, of the ceftationof the difference of fcxes, &c. 
For that they be not fo neceflary nor very profltable,we will 
wade no further herein. 

For the duties of this faith. The firft is,not to liue as they 
which are euer to continue in this world : for wee muft^aU 
die ; wee. mud firft fall, and then fhall wee afterwards, r^fe 
againe : the ftrongeft and ftouteft could neuer bee priuilcd^ 
ged from death , no not one day or houre by any ftrengthof 
nature. Wherefore we are not to vfe any vnlawfull meanes 
j to get any of the goods of this world, either by carking and 
! carmg,by robbery and ftealth, by fraud and opprefsion : for 
' who can tell that nee mail liue to enioy them j yea.who can 
i tell that his very enemy fhal not reape the fruit of his labors? 
; and then what fhall it profit a man by his toy le to fcrape to- 
; gether mountaines of golde ? If a man liued in a Countrey 
; where hee were in danger of publique Officers euery day, to 
' be drawne out of his houfe,and ro be fpoiled of all his goods, 
: he would not,I fuppofe, take any great pleafure in gathering 
; together,and increafing his wealth, much kfle would lie feek 
I to pull from others 3 feeingthis were nothing elfe but to pro- 
i cure more enemies by making the booty g reater for the fpoi- 
lers: but this is our eftate in this world, we liue in this earth- 
ly countrey, fubiect euery day to be pulled out of our houfes 
bydeath,the comaion all-conquering officer, and to be fpoy- 
led of all our worldly good$ : Oh, what madnefle is it then 
in vs, to rob and deuoiuc one another, to bee vnfatiable in 
our heaping vp of wealth,and without end, in our delight in 


Tie Refurretfion cftbe Body, 


2 . 'Duty. 


i. 2 * 

wordly vanities ? for men could not more exceed in their 
aft 7 . (Station of worldly things, if they fhould liueheereeuer, 
then the men of this generation, who haue no (ooner gotten 
any thing,but they are ready agame by death,tobe depriued 
of it a!!. 

The fecond dutie is, nottoliueasthev that deny the Re- 
furrection, vhofe hope onely is in this world, viz.. like bruit 
bealts,eating and drinking,as faith the \poftle,becaufe that j 
to morrow they (houlddye, and then they mould be cut off i Cor.15.3i 
from all pleaiure : for we hope for a Re furred ion, in which, 
they that haue done good , fhall ar ife vnto life, they haue 
done emllyto condemn at ion. \V e ought then to be afhamed,tobe 
fenfuall like the beaft, whofe end is,when he dy eth,to be like 
tiie epicure Sardanapalus,wh<:fe Epigram was: 

Ede, bibe, lade, dormi, pofi mortem nulla voluptas. 

Eat, drink*, fleepe, and play : 
In death all plea fur e fleets away* 

But we know that this is the voice of the black children of 
the night , that want the light of th. vnderftanding of this 
thing,or that will not vnderttand the fame ; wee are ail chil- 
dren of the light, we all confefle the refurre&ion of the body, r ThcfTj 
why doe wee not then ceafe from the workes of darkenefle, 
from fuifetting and drunkennefle , from chambering and i 
wantonneiTe , and walke as in the light, in fobnetie,tempc- 

The third dutie is , to beare all our bodily imperfections, 
and (kkneffes patiently, becaufe in the Refurrc&ionall iha!l 
be done away ,weakndfe fhall be Urength, deformity fhall be 
beauty ,crookednelfe fhall be ftraightndle, naturall fhall bee 
fpirituali. It wouidnotgneueaman to be in a little pain for I 
a moment, (o that he might be free from all paint for euer af- j 
ter,tobe (icke a day, that he might hue the more healthfully j 
all tiieyere after;yea,rmn will in this cafe put themk lues to 
paine, and make themfelues iicke by loathfome drugs of the 
Apothecary : No more ought it to grieue vs thai bekeuc the 
Refurre&ion, if we fuffcr by ficknelfe,or weaken ife. or any 

N ab- 


To be xr s all 

d 'eife'- pa* 



To feme God 
with all our 

The twelfth Article* 

aberrations in our nature in this world, which is but a fhort 
time,feeing that euer hereafter we fhalbe freed from all thefe. 
If we haue any friends or children that be thus,let vs neither 
bee afhamed of it,nor trouble our felues hereat, but let it ra- 
ther trouble vs if they haue deformed foules,miferable,blind 
and vgly through finne, for thefe will remaine vpon them as 
blacke badges roreuer, difgracing them before God and his 
holy Angels,whatfoeuer their outward proportions be. 

The fourth dutie is, not to account itfufficient to feruc 
God with our hearts, but with our tongues to fpeake of his 
praifes,with our hands to worke the thing that is good,with 
ourfecte to runne to religious exercifes, with our mouthes 
to g'orifie God in daily prayer , with our cares to hearken 
to hislioly Word,with our bodies to pra^iife fobrietie, with 
our eyes to be flayed from wanton looks,and to offer vp our 
>,om. 1 2.1. j^^Qjg felues,as facrifice vntoGod , to doe his will wkh all 
our might : becaufe that euen our bodies ihall rife, and bee 
honcred,and become fpirituall. But how can we expect, that 
it fhould be thus withvs inourbodies,if our members be in- 
ftrumerts of finne? How can he,whichby vncleanneflc wea- 
kened} his body , and bringeth it into a filthy cafe at the 
ftewes,looke that it mould be ftrengthened and healed at the 
Refurrection ? He that drinkethout hiseyes,howcan he ex- 
pect to haue them made more cleare at that day ? Hee that 
brcakes his bones by quarrelling and fighting, how can hee 
expect fo much fauour , as to haue them Tightened againe? 
| Such whoriih womcn,as by painting their faces, bring them 
toill-fauouredneffe, how can they expect to haue faces as 
Angels at that day ? And fo for all other injuries offered to 
mens.bodies by feruing finne. No King will pitie his rebel- 
lious fubiecls fo farreas to fend Chyrurgians, or Phyficians 
to cure them, if in their rebellion they haue been wounded, 
or gotten through diftemper any dangerous ficKnefle, but 
will rather fend out his Hang-men to doe execution vpon 
them : no more will the King of heauen heale the infirmities 
of fuch, as by finnes haue rebelled againft him, but will giuc 
them ouer to his Executioners, the Deuils, to be further tor- 
mented. Wherefore thinke it not enough to ferueGcd in 


The Duties. 


?. Duty. 
Not (a be §- 

iter fifty for 
our friends 

2 SaiU.13, 

thy heart, and in thy foule, but offer vnto him thy body alfo, ! 
thacthe eftateof both may bee amended in the refurre&ion, ! 
and fo remaine for euer. 

The fife Duty is to mitt igate our forrow when by death 
we are parted from our deareft friends j becaufe wee arc not 
without hope with the Heathen , of meeting againe at the 
referred ion. They are not loft,whichdye.-biitas2X*Wfaid 
of his child, fo is it true of all that dye in the Lord : He flail 
not come to me, but fjhallgoe to him. We cannot but grieue,I 
grant, fo many as be indued with naturail affections, at the 
departure of our friend, but as Chrift faid vnto the women, 
that followed him to the Croffe ; Weepe not forme, bat for your 
[dues, & for your children :fo is it to be applied vnto vs,when 
our friends go to their death;weep not for the, but weep for 
your feiues who (hal for the time of this fraile life, want their 
fweet fociety, counfell, and company \ but vt e fliall all meet 

SSffl* 50. Whacmeane youby the life euerlafting? 

Anfw. All that euer-induringhappineffe, and all thofe ioyes, 
Vpbich the Lord impartetb to all his £le£t, in the w-orld to come, 
which are fo great , as that the eye hath not ftene , n$r the tare 
heard, neither can the heart of man c one eiue throughly of them. 

Sxpla This member of the laft Article, as it is placed I a ft 
of all, fo is k the great eft comfort ofall,toall beleeuers.Vn- 
der thefe two words, Life euerlajlwgM fet down a furpaffing 
weight of g'ory, which al the words deuifed by the beft wit, 
and vttered by the molt eloquent tongue of man,cannot ex- 
prefle. It is not only life,but ioyjnotonly ioy,but riches \ not 
only riches,but glory j and all thefe,not in fcmemeafure,but 
in exceflei not mixed, but abfolute, without griefe, without 
want, without difhonorjnot by intsrmifsions & fits,but con- 
tinually; not after fome long time to end, but eucrlaftingly. 
Secondly ,for the grciids of thefe things. 1. EuerlaftingJife 
taken at large, is common to the Eled, & to the Reprobate 5 
for,euen thtfe {hall feeke for death, and not finde it , but to I 
liue,fhall be a paine vnto them: It fhallnot befo with the e- ! 
kd,their life ilulbe fullof ioy ; for,at Gods right hand/krc ' vi^ic 

N 2 be- I " 


1 6< 

R.euel.2 J. 

cap^ 5 


Kay 56.23. 
RCU, 2.1.2 J, 



Efay 54.4. 

Elay 65.19 

!T/><r twelfth ^struck. 

be fleafnres,&f nines of toy : They breake 01. t into fingiug for 
ioy, according -o thai of the Prophet. My feruantsfriallfmg 
for toy of hern They {hall h ue all things to make theioyous, 
the pkafantnes of their dwelling place the pauements being 
of go^d,thc wals ofprecious ftones, their amiable company 
none but holy, none that hurt or deuoure,fhallbe in the ho'y 
mountaine of the Lord : the prefence of the King of heauen 
their Father, who will hinnfelfe, with his glorious prefence, 
dwell with them, giuing them euery thing, euen before they 
fhall asVe ; the- impafsible conftitutionof their bodies,not 
diftempered through heat or cold, hunger or 1 hirft, fickneffe 
or infirmities : &laftly, thdr continuall reft from all labour 
and paines, and yet no darkneffe of the night ; for,they fhall 
keeper $ Sabbath jfow Weeke to Vveeke, and from month to mouth, 
and the Lord fhall be a per fetuall light vnto them. 2. They 
fhall haue added vnto their ioy , riches j for , be not there 
wonderful! riches ^ thi*keyou, where the very Pauements 
fhall be of gold ? &c. where the riches of all the Gentiles 
fhall be brougl t in to them. 3. Vnto their riches, fhall be 
added glory ; therefore it is called a crowne of glory, reigne 
ouer nations, or<r bodies fhah fhine as the Sunne, and be like 
the glorious body of lefm Chrifi. 4. Our happineffe fhal ex- 
ceed for all thtfe , euen as the gory of the ^un exceedethall 
the reft of the Stars ; and the glory of the Kings,all the reft 
of their fubic&s \ for this life fhall be vnto vs a Kingdome : 
and hence it is that the Prophet faith, The eye hath not feene, 
nor t he eare heard, any other God, that doth fo to him, that wait- 
ethfor him. 5. Our happintffe fhall be abfolure,vniforme, 
and entire, not mixed, as all wordly happinefTeis,pleafure 
hauing irkfomenefle, abundance hailing wants , glory and 
honour, accompanied with frame and ignominy: but in 
this life.e^// 1 wes fiall be Wiped from our ejes,WeJJjallforrcw, 
nor grime no more, our delight 'fhall euer be fulnefle of ioy. 
6. Tfiefe things fhall not be by intermTsion and h*ts,but con- 
tinually , yeflerday , and today the fame : as the damned in 
hell can haue no remifsion of their paines, fo fhall the faued 
in heauen haue no diminution of their ioyes, but as they 
that liue,fhall not fometime be deadend fomctime liuing,no 


The Life euerlafling. 

more (hall they that Hue the euerlafting life, be fomctime in 
pleafurc,andfometime without, for their life is pleafure, ri- 
ches,and glory. 

Laftly ,all this fliall be for euer and euer,for far more thou- 
fandsofyeares, then the Sea hath drops of water, the earth 
hath fpires of gra(Te,& all men haires vpon their heads,and fo 
beginning againe circularly without end. For herein is God 
perfectly glorified and the wicked are fully iudged, which is 
the laft end ef all Gods works, according to that,//* made all 
things for his glory , and the picked for the day of Judgement. 
For though the word t — kvy , for euer , doeth fometimefet 
foorth no more, but a ccrtaine large time , at the laft to bee 
ended, as the time of the Mofaicall Law, or the time of this 
worlds continuance : for thus it is fayd of ceremonies , Yee 
(hail qbferue thefe things for euer ; and of the earth; It ftan- 
dethfor euer : yet when it is faid, that the life to come fball 
laft for euer, the meaning is,as the Lord iiueth for euer,vnto 
whofe dayes infinite millions of yeares can put none ende, 
for death is fwallowed vp of life,all caufe of death is taken a- 
way, and foneuer, neuer can this life ceafe,but ftill, ftili re- 
mained! (imply without refpeft vnto any period of tiaie^The 
life euer Lifting. 

For the duties of this faith : Thefirft is , carefully to 
breake off all thofe finnes , the doers of which are exprefly 
threarned , that they (hall neuer enter into the Kingdome of 
Heauen. Such are named to be fornication .adultery Jdolatry, 
buggery, tyantoimejfe, theeuing, couetoupneffe, drunkenneffe, ray- 
ltng 3 extortion i {ot fuch , faith S.Pau I ,JIj all not inherit e the King- 
dome of (fed. 

In another place he reckoneth vp the fame fins againe, and 
further addeth, Witchcraft ,hatred ^debate, wrath 3 fedittons fhere- 
fies,enuy,murther & gluttony ,of which faith he)/ tell you before, 
as I alfo told you before, that they which dee fuch things, fij all not 
inherit c the kingdome of God. And our Sauiour Chrift further 
numbreth vnmercifulneife to the poore 5 and the Holy Ghoft, 
by John the Diuine, Inchantcrs, lycrs, and a^j, meaning con- 
temners and neglc&ers of holy thingspf whom he faith,TJW 
tbeyfiall be Without the gate of the Citie. 

N 3 Where- 

16 S 




I SDuty. 
Carefully to 
fly fucbfns, 
as are 

threat ned 
with dsAtb* 
i Cor, 5. 

V erf 2 1. 



I Kins. 





T/^ twelfth Article. 

Wherefore let vs all with one accord , be at enmity wir h 
thefe vices j and watch ouerour hearts and wayes, that we 
commit them not. When Sh mei was thrcamedby Salomon, 
fa) ing , Whenfocucr thou, Jhalt goe oner tbellrooke Kedrcn, thou 
fialt dye the death : W hat elfc could he expeft, though vnder 
(o mercifull a Kings gouernment,but death, when he ihould 
tranfgrclTc? ashee found it to his coft : To what other thing 
can we exped, if wee Hue in any of thefe,or other gricuous 
and hey nous finnes; concerning which the Lord hath fay d, If 
thou doe thefe,thou (halt not enter into life , but to be (hut 
out indeed at the latter day ? Ierufklem, in which wee lookc 
to Hue, is aboue, our foulcs muft flyevntoit, tovfethe 
words of the Prophet, as Doues vnto thetyindovpes : but flnne 
is an heauy clog, and prcfleth downe, if we thinke to be rid 
of it at leyfure, when we lilt, we a* e deceiucd, for it hangeth 
on f aft 3 how then can we hope to get thither, vnlelTe we doe 
lighten our felues hereof? All our faith is vanitie, our pro- 
fession is deceit,andinfteadof thisendkffe life,our end will 
be milerable death. 

The fecond dutie is, to ftriue to enter, and to walke on in 
the way that kadeth toeuerlaftinglife>and neuer to goe out 
of it to our dy ing day, and this i$ the way of good workes, 
whichCJod hath appointed that wefhould walke m them-Thy that 
haue done good flial (titer into life y & they that haue dove eitiUjnto 
condemnation. Blejfed are they that doe his fommandemmts ,t hat 
their right may be in the tree of life 3 and that they may enter in by 
the gate of the Qty. Though it be a ftraight and narrow way, 
and there bee few that findc it , moft men goe the contrary 
way ; yet if thou wilt enter into life, thou muft keepe the 

Wherefore goe not with the multitude , which bee in the 
broad way;but embrace the counfeli of Chrift: Striae to enter 
in at the ftraight gate : and that whilft thou haft time. Will 
any man, bung inaftrangeCountrcy,returnetohishome, 
and yet nor take the right way thitl er > And will any man 
. then being in the Countrey of this world, come to his home 
in Heauen , and not take the right way ? How is it then, 
that wee hope to come to eternal! life, and y tt refufe to take 


Tht LifecuerUJlin*. 

16 7 

the way thither > yea, to hearken to the guides , or to be led 
by them , whom the Lord hath appointed to bee a direction 
vnto vs ? For neuer more guides in euery corner, poynting 
and haling men, as it were, to the right way, yet neuer were 
they fo little regarded , which bringethour profefsion into 
a fufpition amongtt the enemies , as teaching good workes 
to be ncedlefle vnto lire, but they fhall anfwer for it, who are 
anoccafio*. of this blafphemy. 

The third Duty is,to vfe the remembrance of eternall life, 
as a falueagainft all fores, as a cordiall to comfort our 
hearts againft our greatetl heaumeifc. Are wc in mifery ,in 
poucrty, in pangs* indifgrace, in danger , in the middeft of 
continual 1 erodes ? What are all thefe to difmay vs?the Lord 
hath prouided an excellent eitate for vs euer enduring, our 
fufFering of thefe things is but momentany : the Lord hath 
affured his feruants , of Heauen, and of Crownes of glory, 
how can he then but giue vs deliuerance from thefe things, 
& fupply our tcmporali wants in his good time? Nay,which 
is more*, the Lord hath fweetned the bitter pits of the trou- 
bles of this worl-d , by working through them the health of 
the foulc , by making them meanes of further aflurance, 
that wee are his children, and that hee is our Father , and by 
leading vs through them, as through the right way vnto the 
euerlaftinglife. If abegger might hauetwenty poundsfor 
trauelling in the wet and cold one night , or for fome few 
ftripes to be giuen vnto him with a rod , hee would not be 
much grieued hcreat;no more would wc at our croflfeSjif wee 
had fa^th to be aflared, that in (lead of thefe we fhall haue an 
other day fo great glory, and the lefle would we murmure at 
it, becaufe our ftripes bevponvs worthily :asif apoore 
prifoncr that had deferued death, fhould be fet free , and re- 
warded with a great fumme of money, for willingly fubmic- 
ting himftlfevtitQ fome light chaftifement. Let vsthere- 
fore,not onely be content to bearc our crofles, but with the 
Apoftle , through faith , reioyce in our tribulations , and 
praife the Lord for them, as Icb did,fay ing, The Lordgivetb, 
and the Lsrd taketh awnj,bIejTcd be the jS(*mt of the Lord. 

The fourth Duty is to pray , that this time might bee 

N 4 haften- 

3 . Dutti. 

bcr (ueilafl- 
inglifein all 


28. ■ 


lob I. 

To pray for 




To pray for 
the bafte* 
ning efglorj. 

RcucL2 2. 

V erf 20. 

Standing vp 
at the Cr,ecd. 

Why ad* 


The twelfth Article. 

haftened, wherin we dial enter into life, arc! euen to reioyce 
when we fee it approach to any of vs in particular : becaufe 
it will be fo happy a change for vs,of mortal 1 for immortally 
of weakneiTe for flrength , of diffioncur for glory : and ( as 
one dying faid ) of tinnefor fikier, of copper for gold. We 
mud learne therefore to be like vnto the Brides which faith, 
£ome ; and vnto St. lohn, who when he had had feme fight of 
thefe things/aid, Suenfo y comeLord Jefw.Wefighfakh^Paut, 
dejirina to bee cloathed vfon : that is,to goe out of this clay 
houfe, and to afcend to our hcufe in heauen. What faith haue 
they then , that by the courfe of nature, or by the danger of 
ficknefle, being brought almoft home to this houfe,*defire to 
be faraway from it againe ? How vnfeemely a fpeech is it in 
old men to fay, I would I were yong againe ? how lamenta- 
ble a fcare in ileke men,to heare that they fhall die ? let vs be 
more {lengthened in thefe things , that at our departing 
hence, we may truly beleeue,and haue euerlafting life. 

There betwocircumftances further vfed, in the rehearfing 
of thefe Articles,the firft is therifingand (tending vp, which 
is a ceremony neither vaine, nor fuperftitious, as fome fup- 
pofe*, but they thinkeamifle, that more reuerenct is hereby 
done to the Creed, which is no Scripture,then to the written 
Word of God, For firft of all, it is not vaine, becaufe it fer- 
uethtoteftifieour confent to the points rehearfed , and is a 
iilent confefsion of the fame faith, by all the Congregation, 
as in the time of prayer allkBecle,by this gefture, manifeft- 
ing their conftnt with the Minifter in this heauenly action. 
In other duties done at Church inpublique,thereis not the 
likereafon of following the Minifter in his geilure, whe- 
ther he readeth, expoundeth, or preacheth,becaufe that in all 
thefe,the Hearers are Patients,and he onely an A gent Read 
more of this aboue,at the end of the fifth Queftion. Whereto 
may alfo be added , that this gefture of {landing vpright^s 
the moll: futable and conuenient, as being the poflure of fol- 
diers, and champions ready to fight vnto the death for that 
faith which they then proclaime by reutall. 

The fecond circumftance is, the addition of this word A- 
w^jfignifying verely.ox certainly, or is added, 

i. To 

The Conclusion : ^men. 

i . To fhew that we do not in word only bekeue thefc things, 
but from our very hearts. 2. Net wauerirgly,lut certainly, 
and without doubting. 3. Not as though it were in our 
power,as if we were fecure for our firm e and ilecfaft belecfe 
of thefe things, but earneflly crauing this faith at the hands 
of God,and thus it is as much,as So be it. 

All which fhewesthe wonderfull abufe of this Creed;firfr, 
amogft heretikes,whichfay thefe words with their mouthes, 
but the contrary in their hearts '.fome denying bekefe in the 
Sonne of God, for that they hold him to be meei e man , and 
God only in name, as Princes are called Gods vpon ear th,as 
the Arians : Some in the Holy Ghoft, as the Macedonians, 
for that they affirme him to beferuant, & inferiour to the Fa- 
ther & Sonne : fome deny beleefe in the holy Trinity, for that 
they beleeue only in one God, holding the diftinction of per- 
fons,a monftrous fiction of man ; as the Antitrinitaries. 

And fome againe denying Chrifts bodie's reall being in 
heauen, becaufe they holdittobeprefent ineuery MaiTe;his 
Office of mediation fitting at the right hand of God,becaufe 
they appoint other Mediators to commend vs vnto God : & 
the bekefe of theremifsion of fins, with the life eucrlafting, 
becaufe they teach doubting till the laft gafpe. 

Secondly ,this Creed is further abufedamongft the Papifts, 
becaufe when they pretend to make a corfefsion of their 
faith, they doe onely confeffe their hope, which is a diftind 
thing from faith, according to the Apoftle, Thereremaine 
thefe three things >F mth .Hoye >and Lone : Now , befides that 
they teach Faith tobeabeleeuing in general of alithe Scrip- 
tures to bee true , they make it to bee all one with hope 
through the mercy of God of being faued. 

Thirdly, it is further abufed by all infidel-like Chriftians, 
which fay with their mouthes, I beleeue in God, &c. But like 
Parrets, not regarding, what they fay, not coniideringthe 
fcarefull eftate of fuch as want this faith> what obedient,and 
godly liuing is required to haue comfort in this faith , and 
now fcandalous profeffors hereof fhall be barred out of eter- 
nall life s euen as they that neuer knew how to rehearfe this 
__ They 


the Cmd, 

The Creed 


The twelfth x^irtkk. 

They alfo which imagine faith to be in their ovvne power, 
and therefore neglect to pray for it, when the Apoflles them- 
feities $raycd,Lordmcre*fe our Faith. So many as be faithfull 
indeed, let vs bee otherwife minded, beieeuing allthefe 
things in heart without doubting, ftudying aboue all things 
tobeemore and more confirmed herein by godly liuing,and 
ftier heartily praying, Lord giue faith where it is wanting, 
and where it is,increafe our faith more and more. 
And thus by the grace of God haue wee finifhed our com- 
mentary vpon the fc& part of the Catechifme, concer- 
ning the things to be beleeucd, and main- 
tained to the death,that we may 

The end of the Qreed. 


I 7 I 

Of the Cemmandements. 

Queft. 'TPHou faidfythat thou were bound 
1 to kcepe the Commaundements 
of Almighue God : \Vhich be they * 

A nfw. God fiake thefe Words andfatd,! mm t he L ord thy Cod, 
which haue brought thee out of the land of Sgypt, o/*i oft he h eufi 
of bondage. Thou Jh alt haue none ether Cjcas but me. 

Thoufhalt not make to thyfclfe anygrauen image, nor the like- 
nes of any thing that is in the heauen aboue,or in the earth beneath, 
or in the water 'vndcrthe earth. Thcujkalt not bow down to them, 
nor worjliip them, for f the Lord thy (fed am a tealoui Cjod,& vi>~ 
fit the fins of the fathers vpon the children vnto the third & fourth 
generation of them that hate me ,and fijew mercy vnto thoufands, 
I of them that lone me, and kcepe my commandements, 

Thoujhalt not fckethe name of the Lord thy God in vaine } for 
I the Lord will not hold htm guilt Us, that tak^th his name in <uaine % 

Remember that thou keepeholy the Sabbath day. Six dales Jhalt 
thou labour and doe all that thou haft to doe, but the fiuemh n the 
! Sabbath of the Lord thy God : in it doe no manner of 
*worke,thcunor thy fin , nor thy daughter ,t by wan-feruant ,nor thy 
tn aid- fern ant, thy cattel/nor the fir anger that is Within thy gates. 
For infix dayes the Lord made hcauen and earth, thefea, and all 
that in them is, and refied t he fine-nth day, whtr fore t he Lord blefi 
fid thefiuenth day, and hallowed it. 

I Honor thy father, and thy mother, that thy dales may be long in 
tJje land,whiih the Lord thyGvugiucth thee. 

Thou fialt doe no murther. 

Thoujhalt not commit adultery. 

Thou fialt not fieaU. 

Thoujhalt ?iot beorefalfi wttneffe agaiufi thyneighbonr. 



Of the CoTnmand&nexts* 

The time' of 
tbtUw gt 

The \now- 
ledge of the 
law before 
it vvai 

Gen 1 7,t. 

lib. u Strom. 

Oral. Hor- 
tat. 4td Gent. 

Thoujhalt not const thy neighbors houfe,thouJhalt not couet thy 
neighbors Wife, nor his feruant, nor his mayd, nor his oxe 3 nor his 
affe 3 nor any thing that is his 

Queji. How many things dofl: thou learnt 
out of thefe Commandements ? 

Anfw. Two things « ^JMy duty towards Cjod 3 and my duty to- 
wards my neighbour. 

Explan. Before that we come to fhew in patticular,where 
thefe duties are fet downe , it will not bee amuTe to fpeake 
fome things in generall , by way of Preface or Introduction 
to the Commandements. 

Firft , of the time when thefe Commandements were gi- 
aen , and this was about two thoufand and ruie hundreth 
y~earcs after the Creation : not that they were left all this 
time without a Law, (for there was a Law written in mens 
hearts by the penne of nature) but to make that more plaine, 
which by the corruption of nature was become very dimme 
and much defaced. That there was a law euen before thefe 
commandements were giuen, the Apoftle fheweth, where he j 
faith ; that the Gentiles not hauing the taw, area law vnto them- ' 
filues 3 Which jhew the ejfeel of 'the Law Written in their heart s s 
&c, fo that as long as men haue been , there hath alfo beene 
a Law, although not expreflfed in words , yet written in the 

Wherefore if it bee weliobferued, we (hall find, that euen 
before the giuing of the law,all thefe precepts were knowne 
and acknowledged. 

The firft Commandement was knowne to Abraham, when 
as almofl: in fo many words the Lord laid vnto him, lam God 
aifufficient ,ftand before me and be vpright : and there were no 
falfe Gods brought into the world before the Flood. Cle- 
mens Atexandrinm, a learned Father fheweth,that 'Bacchus, a 
great God amongft the Heathen,was made a God 60 a .years 
after nJWofes,znd fo moft of the Gods of the Grecians : hee 
fhewcth further, how the chiefeft God of all Jupiter , was 
made by one Phydias, and the chiefeft Goddefle Juno, by En- 
c tides ,and that Socrates, Plato 3 Xenophon,Qeanthes 3 Pythagoras 


Of the Ccmmandcmems. 

Gene? 5.2 

Sufeb.dt p'*- 

Gene,: 1 ,5 3 

theancienteft Philofophers, and that <*Aratw 3 Hcfiod 3 £ury~ 
pides, zndOrpheiu the ancknteft Pous acknowledged Lur 
one God. 

The fecond Comman dement was knowne vnto Iaacob: 
for he purged his houfe from Idols, when he was to build an 
Altar in Bethel , acknowledging heereby , that this was a 
corruption , that the true God would be offended at ; yea, 
Heathen nun themfclues didC^c by the light of nature, that 
it was a grofle thing to reprefent God by an Image,as 7\(&- 
ma an Emperour (ometime in Rome who foi bad the vfe of 
any Image, becaufe he held it a wicked thing, that things fo 
incomparable exec llenr, fhould be fct fo! th by bafer matters: 
J and Tl.ito an excellent Philofopher, did fo agree with cjlfo- 
\fcs herein,that he was faid of Numenim a Pythagorean to be 
none other, but ^Aofes fpeaking in the Attxke tongue. 

The third Commandement, touching the right vfe of 
Gods Name, both Abraham feemethtohaue knowne well, 
when netware by the true God vnto esfbtmelec b 3 tocontinm 
his league, ^nd Jacob when he ftvare vnto Laban 3 b\ the feare 
of his father Ifaacke. And the very Heathen Epheiians,who 
were led only by the light of nature , (hewed how odious 1 a 
thing they held it, that the name of their g-ds fhould bee | 
blafphtmed.when fufpeding fucha matter in Paul , and in I A£lsi 9 . 34 
his companionSjthev grew tofuchan vproare,and cry ed out 
fo long,the greatneffe of their goddid'n 'Diana. 

Tne fourth C ommandement is recorded to haue beene gi- 
uen in Paradifc : for the feucnth day, faith aJZfofes 3 O D Gene, 2.2,3. 
reft ed , fo hec bleffed and fantlificd it , becaufe that in it hee 
had reftedftom ait hu \\forkcs 3 Vchuh he had created and made. 

The fifth Commands me nt : /rfc^ fhewed in his pradife, 
when h.e followed his parents direction in taking a wife, 
herein guiing aninftance of his obedience vnto them': and 
the children of Iaacob at his command going dovvne into \ Gen.2g.2. 
jfcgvptto buy food for him, and being focarefull to giue ' 
him contentment in thertturneof his Conltetiiamiti: audio- 
fep ncurifhing him in ACgypt in his oldage,&c. 

'I he fixth Command againft murther was written in fains 
confidence : for that made him to cry out after the murther | 




Gene. 59.9 
Gene. 3 1. 3 o. 


Of the Commandemcnts. 

Gene. 2 0.9 

The iifjercce 
ofGod t 

of his brother zAbel, *JMy ftnnc is greater then f am able to 
beare,and Vvhofoeuerflull fade Cains jhall l^tM htm. And La- 
mech from hence aggrauateth his owne cafe, when hee had 
flaine a man, for char tie had this law not onely written in his 
heart, but a warning in his great grand -father Came, And 
immediatly after the flood, the Lord doth exprefly fct down: 
Who fo jljeddeth mans blood \ by man Jh all his blood be flied,fcrin 
the Image of God hath he made man. 

The feuenth Commandement , was to be feene in fofephs 
heart, when being tempted by his miftreiTe to adultery ,hee • 
faid,S/W/ / doe this y and fmne again ft God ? in thejother fonnes 
oilaacob i z\(o > when 'Dinah their lifter had-beene defiled by 
Shechem>who doe therefore put him to death. 

The eight Commandement , Laban vrgeth vpon Iaacob, 
faying ; Though thou went eft thy Way , becaufe thou longeft to 
come to thy Fathers houfe , yet why haft thouftolne aWaymy 
gods ? vnto which he anfwereth,acknowledging this to be fo 
great a fault, as that he faith, With whomfoeuer they be found, 
let him dye. And this was held to be foheynousafinne, as 
that Iaacobs fons being charged by the Steward, with Fofephs 
filuer cup ftealing , yeelded themfelucs vpon the finding of 
it, with any of them, to become his bondmen. 

The ninth Commandement, heathen Abimelech mewed to 
be written in his heart, when hecompiainedofe^™/?.***/ 
falfe teftimony concerning his wife, of whom hee had faid, 
that (he was his lifter, telling him, that hee had done things , 
| Which ought not to be done : and fftackjis afterwards reproued 
by him aifo for the like faults. 

Laftly , for the tenth , fo many as did know God aright, 
could not but acknowledge alfo , that it was a finne againft 
his Maiefty, to entertaine euill motions in the minde, con- 
trary to any of thefe Lawes, becaufe where thefe are , there 
cannot be the vprightneffe commanded vnto Abraham, Go& 
cannot bee honoured with the heart: and thus much of the 
firft thing. 

Now we are to fpeake of the difference betwixt the Law 

. ofGod,containing thefe Commandemtnts,and other Lawes 

gineo alfo by the Lord : for befides this Law,which is called 

1 . Mprall, 

The Law mcrallyiudiciall^avdccrewomsll. 

Morall,there is another called Iudiciall, and a third Ccremov 
niall. The Morall is fo called, beeaife it is a pcrpetuall ruk 
ofgood mancrs, without theobferuation of which,the world 
cannot ftand;or if it fhould (tand,it would be but as a confu- 
fed Chaos,and without forme of a world, The ludiciall is fo 
called , becaufc as a ftatute-law, it fetteth downc with what 
Iudgementsindcenfures men were to bee centered , that did 
offend in fpeciall cafes. The Ccremoniall is fo called,becaufe 
it is altogether ccnueifant about rites & ceremonies, flaw- 
ing what ceremonies were to be xkd by the Church of God> 
and what not,in his fei nice. 

Now,the difference betwixt thefe ftandeth in many things 
Firft , in that the morall Law was publifhed,and written by 
God himfcife,fo as that all the people did receiue it from his 
mouth: but it was not fo with the 1 udfciall and Ceremonial; 
for the Lord inftru&ed tJWofes onely herein, and the people 
receiued them from him , who wrote them downe for them. 
2. The morall Law was firitgiuen, as molt worthy 3 the other 
two afterwards,asnot fo much to bee regarded 1 , in refpect of 
it : for when the morall Law hath beene neglecled^and the o- 
thcr moll: diligently obferued , the Lord hath been as much 
moued,as if no Law at all had been regarded;which may ea~ 
fily be gathered,both from that of the Prophtt Efiy\Brtngno 
more oblations w vaine, incenfe is an ah imitation vmo mee 3 &c\ 
And from that of Samuel to Saul-, Hath t he Lord a* great flea- 
fur e in burnt offerings ® Sacrifices, as when the voyce of the Lord 
is obeyed f Behold 3 to obey is better then faenfice , and to hearken* 
then the fat of Rams : that is. to obey the morall Law far ex* 
ccedeth all ceremonies. And Dauid hath the like faying in 
the Pfalmes,^ / eat bulspf^cr drinke the blood of goats? offer 
vnto g od prat fc ,ar.d fay thj vcwes into h:m,&c.AViCi 3 f nil haue 
mercy .faith Chrift,^ not facrr fie e>wixh many moi e places to 
the fame effect* 

The fame alfo appeareth from the pr2cl ifc of corrupt man, 
which harh euer becne moft diligently toebferuececemo- 
nies, but moil ncgliger tly the precepts of the morall Law : 
for our nature is fet vpon contraries,and therfore looke what 
we mould moft carefully obfei ue,that we mol't negied rlocke 



i Sam. 15.; 



Maih # 2 3, 

Midi 6/^7 * 

Gene .2 2. 


Of the Commandem 'Ms. 

what ihould be cared for in tne fecond place, that wee 'ooke 
vnto in the firft. The Pharilies tithed mine and cummin in the 
payment of their tythes,but let pafle the weighty matters of 
the Law : and thus was it the manner of the I ewes euer to 
doe. Wherewith fay they in Micha,(ha\\ we come before the 
Lord ? Shall I come before him With burnt offerings 3 and calnes of 
ay ere old? \\>U the Lord be f leafed with thou finds of rams t or ten 
thoufwd riucrs ofojle f An J this is the manner of moil men at 
this day , they are mod ftrict in outward obferuances , but 
molt rerniil'e inthefubftanceof godlineffe: in the very ac> of 
hearing, and prayermot regardmg that innocenciexharitie, 
and righucoufneife, which fhould accompany this outward 

3. The ceremoniall Law hath beene oftentimes broken 
•withjut fin : but the moral Law neuer without fome fpeciail 
countermand when Abraham was bidden to kill 
his fonnc lfa*c % when the Ifraelites were bidden to rob the 
Egyptians : yea euen in thefe very cafes the learnedft of the 
'Schoolemen do by found dift incl: ion maintaine, that the law 
it felfe was not broken,no nor difpenfed withall,if we fpeak 
properly, but only the matter or obie&of the precept chan- 
ged by God, & (o the Ifraclits did not fteale from or defraud 
the Egyptians, but tooke their owne, when God (who hath 
an abtolute power to difpofe of all thefe ) had before by his 
command transferred the right and dominion of thofe rights 
from the pofllffors to the takers. So likewife did Abraham, 
in offering to kill his fonne vpon Gods commaund, no more 
breakethe Law then a Souldie r ,thatat the command of the 
Generally who hath power of life and death) killeth his fel- 
low Souldier. As for that ad of Circumcifion, or Sacrifi- 
cing, by which our SauiourGhrift faith, that the Priefts 
breakethe Sabbath, it is not fo to be vnderftood, as though 
the Law were broken,being rightly vnder(tood,or as though 
the Lord went about to iuftitic ihis , that a man might with- 
out finne breake this commaund : but hee fpeak eth of their 
ftrid^effe , (hewing their wcaknefle in maintaining that it 
was againft the Law, to doe any worke at all vpon the Sab- 
bath day : for that in this fen/e, their very Priefts did conti- 

Differences bettvixt the morallhw,ittdicidl &c. 


r.ually breake the Law. His intent then was, to (hew the 
fight meaning cf the command to bee this, that they ffoould 
doe no manner of vvorke, except (fach, as was o r pi efent necc f. 
fity , or hclpe to the fanctification of the Sabbath day. 
Now for the Ceremoniall Law, that it might bee omitted with- 
out finne, the Lord himfelfe (hevmb, where he faith, / Will not 
retrooue thee for thy facrifices s or burnt offerings, that haue not 
beene continually before me : and for Circumciiion, all the time 
of the people oY Ifrads being in the wilderneffe, for the fpace of 
forty yeares, their children were vncircumcifed , and yet no 
finne imputed , and without doubt they failed in fundry other 
things alfo, as the Prieft did in giuing Dauid of the (hewbread, 
which it was not lawfull for the people to eate, and yet we doe 
nor find , that they were therefore reproued by any of the Pro- 
phets , howfoeuer it cannot be denyed, but that when they 
prefumed to alter any ceremony , they were grieuonfly pirai- 
fhed , as when the two fonnes of sAaron aduentured to facri- 
fice with common f re , they were deftroyed by fire comming 
from Heauen : When Vz%ah prefumed to carry the Arke vp- 
01 a Cart, and to (lay it with his hands, ("when as he ought not 
to haue touched it , and it fnould haue beene borne vpon mens 
(boulders) he was (mitten with prefent death. All which I doe 
no: fpeake,to the end, that men (hould thinke that any of Gods 
lawes might lightly haue bin broken without offence , but that 
there being iuft caufe,the ceremoniall law was many times trant 
greifed, and yet the tranfgreffors remained blamelefle, which is 
not fo with the Moral!. 

4 The Morall Law being neglected , maketh men (of how 
holv a fecl:,and profefsionfoeuerj worfe then Infidels, that are 
without all written Lawes, and yet obferue the Law of Na- 
tu- e , according to the doctrine of the Apoftle : //' thou bee a 
tranfvreffor of the Ld&jhj Qrcumcifionis made vncircumcificn: 
andjljall not the vncircumcifion, W'hich is by T^ature (if it keepe 
the Lato) condemne thee , which by letter and circumcifion art 
a Tranfgrcffor of the Law I It maketh men worfe then bunt 
Beaftes , ^'Wich haue rot a reaforiable fcrle, according 
to that of the Prophet. The Oxe hnoWeth his oVrner y & the 
the zsiffe hii *JM 'afters Crib 3 but ffrael hath not $notyne mce. 
O It 



Lcu'u.i 0. 


Vcric2 7# 




'fbc cirimo* 
waU Law 


2 Reaf- 

. .»W) ^l» | 

Of the CommAftdcments. 

It is not fo with the ceremonial], that being negle&ed, maketh 
onlyworfe, then the feruants , and peculiar people of tke Lord 
Chould be,and a confuted multitude of altogether, 

5. The cercmoniall Law was very chargeable and coftly, 
the Alter could not be maintained without colts, the firft borne 
could not be redeemed without manifold and dcepe cofts , nei- 
ther could there be an expiation of finnc without cofts and 
charges.; fo that it was" burthenfome vnto the people , and 
grieuoustobeborne: but the Morall Law putteth to no fuch 
bufie multiplicitie and encombrance of coft , it requircth the 
right difpofition of the fr:art,and then obedience inpra&ife will 
eafily follow. 

6 The Morall Law engrauen in Tables of ftonc % was kept 
in the Arke , which was a figne , that it (hould laft. perpe- 
tually , euen as Heauen t the Throne of Go J , in the figure 
•whereof it was put : for euen in Heauen the Morall Law 
is obferued, for which caufe it is that we pray , that Gods will 
may be done in earth , as it is in Heauen, But it is not fo with 
the other lawes, thefe being to laft only to the fulfilling of all by 

For, firft to fpeakeoftheCeremoniall Law, that was then 
without doubt to ceafc , euen as there is no further vfe of a 
Candle, when the Sunne is rifen, of a picture, when the perfon 
isprefentjofthe A. B. C. when the Grammer is taught. For 
the ceremonies of the old Teftament had none other vfe , but 
a little, as they were able, tofstfoorth Chrift Iefus, who was 
to fkecl his blood for our finnes; as the blood ofbeaftsw^s fried 
and fprinkled in the Tabernacle and Temple of the Iewcs; to 
offer himfelfe vpon the Altar of the croffe , as the bcaftes were 
offered there vpon an Altar; to beare our finnes, asthefcape 
Goste did the finnes of the lewes efpecially , and fo of the reft, 
according to which Saint lohn faith, The Lato Was giuenby 
Mofes, but grace 3 and truth came by hfas Chrift : an J this 
may feme for a firft reafon of the abrogation of the Mofaicall. 

Secondly , the renting of the vaile of the Temple at Chrifts 
fuffering , "and the dcftcu&ion of the Temple not long after, 
( which could neuer fince bee built againej ihcvv the fame. 


Differences betwixt the moralllarv >iudicidl &c. 

For all the time , that the ceremcniali Law was of force , Go^ 
would not fufftr it to be thus,but if for flnne he did,hefoone re- 
turned in mercy againc,at the humiliation of his people;and re- 

Thirdly, Chriftwasanew high Prieft, after the order of 
Melchifedeckj who was greater, then Aayqh, and therefore his 
order was to ceafe at the coram ing of this worthier , euen as at 
the change of head officers amongft the Romans, the Di&ators 
ceafed, wheatheEmperourscameon. This argument the A- 
poftlc haudlcth lcarnedly,and at large to the Hebrews. 

Fourthly, Chrifts comming made vs to beof age,when asbe- 
fore men were children, and nothing differing from fcruants as 
the Apoftlereafoneth to the GaJathiam,faying : When We Were 
childre.We Were in bendtgc ,vnder the rudirnents of the World ,&c. 
Now fuch things as feme for the inftru&ion of children , are of 
no further vfe,whe they coneeto be rr,e«;& Co is it with this law. 

Secondly, as for the Iudiciall lawes, fome are willing to grant 
that thofeof them were to ceafe, which concerned fbmefpe- 
ciall ciuill cuftomes of thatprople,the entailing of their Land?, 
thefrcedoneof feruants intheyeare of rubilec,and fuch like : 
but as for allthofe Indicials, which vpheld and backed any Mo- 
rall Law, they would kaae than to be ftill in force, and to bind 
all Chriitians. Of thofe tliatlay this yoke vpon vs,l mufl craue 
pardon, and rather thinke , that ail obligitory power of thofe 
Lawes was to ceafe at the diffolution of the lewes Common- 
wealth, in as much as thofe Lawes were by fpeciall meafure of 
circumflances fquared and fitted to the nature of that peopIe,as 
well in the Ciuili,as Ecclcfiaftiosll eftate and gouernment. Here 
I tread in reuerend Matter Caluins ftepps,who in his Inftitutions 
doth very found ly determine \ his point , fliewirg that it is nei- 
ther neceflary, nor expedient, that the Lawes of other Nations 
(houldbethe fame that were prefenbed vntothe lewes in pu- 
niihments of crimes,euea againu: the expres Morall Law/Theft, 
Adultery ,&rc. Bat referring the agrauation , or mitigation of 
fuch penalties to the narure and propenficy of particular Nati- 
ons,and to the necefsitiesof diucrs times and oca (ions. To the 
Iewes Jaith he) God wispecnlUris legator; and,as a wife Law-' 
maker, ordained thofe lawes wi h a lingular rtfpecl: to that peo- 
». Q 2 pic : 



1, judicial 





Of the Commdndcments. 

pie : and (b hee concludeth againft fome more nice then 
wife impoftures ofthofe lawes vpon vs •, QuodiaEiatura qmbaf- 
dam fieri contumelmm Levi Dei yer Mofen Lat&^HHms&rogat* 
HU 3 noHA alia tilt f>referuMur,vanifsimum eft. ft is an adle con- 
ceit to thinkjhat it is any difreffetb to CJods U\V dehuered byMofes 
if other new lawes be prefer red before it } & efiablifhed in ft e ad of it. 
To this authority of (alnin and others I may adJe this euident 
reafon for the refuting of that motiue, drawne from relation to 
the Morall Law. What Law of the ludiciallsof the Iewes ; nay, 
what Ciuill Law almoft 2 tall in any orderly Commcn-weairh 
throughout the world,tcndeth not to the maintaining fome Mo- 
rall Law,and forwarding fome duty concerning the liues^goods, 
chaftity,good name, peace, and iu(ticeof,and among our neigh- 
bors ? muft therefore the Lawes ( I meanethe iuft and honeft 
lawes) of all other Nations bind vs ? muft the fame penalties in 
euery feuerall offence be currant through the world ? Surely I 
know no Law for that. Generall equity isdiuerfificd by parti- 
cuhr,and not onely due punifhments, brt alfo offences are truly 
greater and lefTer in variety of times, places and people, efpeci- 
ally in thofe actions, which-conccrnc the more remote parts and 
skirts of the Morall Law. What fhallwee fay then ? are wee 
Chriftians no more in duty tied to the Iudicials ofMofes, then 
to the Pofitiue Lawes of the Perfians , Lacedemonians , or the 
Romans , made for the punifhment of vice , and vpholding of 
common honefly ? I dare not in any wifefay,or thinke fo.Thefe 
were deuifed by the light of Nature onely , thofe fuggefled by 
immediate reueiation from God , and therefore incomparably 
exceeding for eminent wifedomeand luftice. Nay , morecuer, 
the Iudicials,howfoeuer they haue not in themfelues any obliga- 
tory power k or legall force to bind other eftates and kingdomes j 
yet in regard of the generall equity implied in them,- they re- 
ma ine as a feafonable and confcionable direction vnto Lawma- 
kers now adaics in chriftian common-wcakhs^where the nature 
of the people, and llrong motiues from experience doth not en- 
force another way.. This exemplary diredion^hough it be Icffe 
to be regarded in thofe proui(ions,whkh^re moft circiiilantial! 
and variablc,as being far ofTakind to the Morall Law; yet me 
thinks,in the more eiftntiall & fundamental! parts of the perpe- 

Differences betwixt t& : morallUrv,ittdicUU cjrc* 

tuall and vniuerfall Morall Law, the difcrcct imitation of Gods 
pofitiue Lawes is very requilite , It pertaincth nor to vs priuate 
fubiects to prefcribe, but onely to wifh and mention with hurm- 
lity,what we conceiueout of a good confidence. For m} f parrjfn 
my poore vnderftanding , it many times grieueth mc to thinke, 
how in our dayes the foule adulterer vfually efcapeth in a maner 
vnpunifhed, and the pilfering cut-purfe is miffed vp on the cur- 
fed tree without redemption : whereas Godspofitiue Mofaicall 
law drake farre deeper in the former, and in the latter more 
gently , prouiding alfo in this a meanes of re liefe to the party 
wronged,by accumulated reftitution.lf any man be fo presump- 
tuous, as in this heiuous crime of violating wcdlocke, to take 
Sanctuary in the new Teftament, and to claime th?nce impunity 
for this impurity , I fee not what ground of mitigation can be 
built vpon that,which is by fome alleaged out of Saint John, how 
Chrift difmiflcd the Woman taken in Adultery without pu- 
niihment -.for hee was no Earthly Judge, and did this one- 
ly to take ciowne the infokney of the proud Pharifees , which 
were greater, and more ftifte finners , then (lie was. Where- 
fore let vs mourne for the impurity which is now adayes in 
this cafe, and feeke to the Lord for a redrefle herein, by 
moouing the hearts of the higher powers to confldcr of it, 
and to fortifie the law againft fo fpreading , and dangerous ah 

The third thing to be further generally fpoken the diffe- 
rence b:twixt the Law of the old Teftament and the Gofpell, 
which is of the new,and thefe doe differ : 

i . In the manifeftation , the Law is knowne by the light of 
Natur.e,as hath bin already fhewed , euen before that ic was fo- 
lemnely giuen : but the Gofpell is a myftery vnro Nature, as S. 
'Prinl Cilleth it/aying ; Without all contronerfie great is the my- 
fiery of godlineffe ; it is a thing hidden from mans reafon , yea, 
from the very Angels,according to that of Peter, which the ve- 
ry Angels dtfire to behold : crovtfa'^a/, the word fignificth ? pry- 
ing into a thing ouer-vey led and hidde n from fight. 1 1 was frit 
reueaied by God hirnfelfe, afcer published by Angels, by Men, 
by Children,by Dsuiis^and by dumb Idols. 

2. The Law doth onely flhew what is to bee done, that Gcd 
, O 3 may 



beivvixt tit 
old teftament 
& tut, mzv. 


i. Pct,!.i2. 


Gal. *. 

z Cor. US, 

Differences betvxxt the Larves, 


fbc "tree- 
vint vf the 

may be pleafed,but here lcaueth vs, without inftrc&ion how to 
doc it, becaufc that way, which it fetteth downe is to vs im- 
pofsible : but the Gofpcll doth fully informe vs, how this may 
be done, namely by Iefus Chrift, who hath fulrillilled all for vs, 
and is made vnto vs,beleeuing in him, righteenfuefe^ as the A- 
poftlc tcacheth : and fo tlie one may rightly be termed,*he law 
of Faith, the other of Workes 

3 The Law is full of terrible threatnings and without com- 
fort in the promifes thereof, becaufe nothing is promifed, but 
vpon too hard conditions, Dot this, and thou}) nit Ime^ it doth 
therefore onely caft downc, and wound with the wounds of 
deadly finne ; by it none can be iuftified, or faued, according 
to the doctrine of the Apoftle in fundry places : buttheGo r pel 
ferueth to heale all our wounds, and to l*ft vs vp with comfort, 
for that it is full of fwect promifes, flowing from Gods mecre 
grace and mercy, fothat how vnworthy foeuer we are, yet tur- 
ning to the Lord by true repentance, we may be iuftified and \ 
faued hereby. The Law is therefore the Letter that kjlleth, the 
Qofiell us the Spirit that gineth life. 

Laftly, the Law is a Schoolemaftcr to bring vs vnto forifi^s 
the Apoftlefayeth ; for as without a' School mafter rirft had ,and 
vfed for entrance in rudiments, children come not to the Vni- 
uet ftties ; fo without the Law we cannot be fufficiently taught 
to be preferred vnto Chrift, becaufe we reft contented through 
ignorannce in finne, wounded to the death, and yet not know- 
ing,tbat we need to feeke a remedy : but the Gofpell admitteth 
vs vnto Chrift, and incorporated vs into his body, itopeneth 
the gate vnto vs,and giueth vs entrance into his moft (lately pal- 
lace of heauen. TheLawisalfoaSchoolemafter, when we are 
couae to Chrift, euer checking and correcting vs when we walkt 
rot according to the ftraight rule thereof : but the Gofpell vp- 
i on our humiliation comforteth vs 7 and afiureth vs that all our a- 
berations,and going aftray are remitted, fo that there bee an 
heart vnfaincdly hating tbatcuill which we doe. 

Nov, as there be differences betwixt the Lawe and the Gof- 
pell, fo there be fome tilings, wherein they agree*. 

1 In the Author.God; the mad Makkhets taught the 
bad God to be the author of the Law, and the good God , the 


Differences betwixt the Lawes* 

author of the Gofpell; for the fame God, which fpake by his 
Sonne IcTtis Chrift in tbefe lad dayes,fpal c alfo atdiucrs tinges, 
and indiiKrs mktihefs in times pift : lx that fayd from hesucn, 
this is my bcloucd Sonne, heareye him, the fame God fpak allthcfe 
words, 9t\\ fa i a* from he: urn, f cm thy Lcrd thy G cd ,V?hkh 
brought thee out of the land of Acgyt , cut of the honfe of bon- 
dage, &c. 

2 They agree in the thrcatning of finr, ana 1 vrging obedience 
vnto the Lord in all thiugs ; but. the Law vrgeth it for feare, 
the Gofpell for loue, Jfychue me, keepe my Ccmrmndements, 
the Law as the meritorious caufeof life, the Gofpell, as moil 
needfary fignes of the life of faith, and the way that God hath 
appointed vs to valke in vnto life, the Law giueth no hope in 
' the cafe of fwaruing from the ilrict i ule thereof, the • Gofpell 
giueth hope to the penitent, and where the like hope is giuen 
by the Prophets, they doe rather play Euangelifts, then Prea- 
chers of the Law. 

i 3 . Tluy agree in thi%that howfoeuer the Gofpell giueth hope 
to the penitent,yet it denieth all hope to thofe that iiuc,-&'dle in 
trsnfgrefsion oftheLaw,fer againft fuch mo ft' common are the 
threatwings contained in the Gofpell, They thit doe fuch things, 
fhall neuer inherit the Kingdome of Heaven. 

4 They a»rce in rhis, that there is no contradiction be-r 
twixt thetn,butas rfiej- come from. one, and, the fame fpirir, fo 
there is a fvvcet hamony & content between them, the one ert< 
lydiwWtth, what God doth ftrictiy require in his iufticc, the 
other, howhisiuftice is fatisfied, and yet his mercy tofinfull 
manapp.vareth; the one faith, he tkit breath the Comnunde- 
t?ten:sJhaildie';tlK other faith, that b'ccaufe man through the 
weakened of his nature coa!d"notb:itbreake them, one man, 
that ncuerbrake any the leaft of them, dkd in the ftc-ad of fin- 
full man, and thus freed him, that was the fon of death, from 
death and d^mnario.i. 

5. They agree in the Miniflers of them bath : for they of 

. the Law were to bee without' bicmim, their fipps were to pre- 

ferne knowledge, they were to line of their, feru ice, they were 

diners forts, both Prieffo and Leuiis, they were watchmen, &c. 

fo ought theminiftcrs of the Gofpell, they mull: be vijblame- 

O 4 able, 


mint and 
the new. 

Mar, >, 




i Gor.9.24. 

Ephe(.4« 12. 
i.Pct.5.* c 

The manna 
bow this 
£xod, 19.20. 

Of the Commandements. 

Heb a i2. 19. 

Hcb , 12. 11. 

able, apt to reach, they that preach the Gofpell, aretoliueof 
the Gofpell , fomc are Doctors , fome Paftors, &c. they are 
I Paftours watching and -keeping their ftockes , as thofe , that 
muft ! gjue accodnts for them. "And thus much of the third 

The next thing to be fpoken of in general! Is the manner how 
this Law was giuen, and that is defcribed in the nineteenth, and 
twentieth of Exodus. ; 

t. Firft, there was great preparation, three dayes together, 
the people were fan<5tified according to the manner of thofe 
times,by warnings and purify ings, (hewing, both what need we 
haue by -prayer, and reading of the hoty Scriptures (which may 
bring vs"from worLdly to heauenly meditationsjto prepare our 
felues euer,before that we come to heare the Lord fpeaking vn- 
to vs in tlie Miniftery of his holy word : and aIfo,how we mud 
euer be mdreand more doing away, by the Spiritof Sancliflca- 
tion,the blots and belmimes of our natures,that we may be the 
fitter to come into the prefence of the Holyeft. 

2 . Secondly,a flraight charge vas giuen, that neither man nor 
beaft,vnder pain of death, mould come neere the Mount,whencc 
the Law was to be deliuered,but certaine marks were fet beyond 
which none might dare to paffe : (hewing, as.the Apoflle hence 
riOteth j how glorfbiis was the Law, now to be deliuered^ and, if 
fuch as paffed the mnrkes fet them, were without mercy to die 
the death,that much more the tranfgrefTours of any of thefe pre- 
cepts mould die 5 and*find no mercy. 

3 .Thirdly ,the Lord descended with great terrour,the Trumpet 
foundihgjthe'earth taking, and Lightnings flying abroad,info- 
much,as that the people arc noted to haue run a way,and Mcfes 
hirrifelfe to haiie faid, 1 tremble and quake • (hewing, that the 
things here vttered, were graue and waighty, & to bee receiued 
into theheartjWithafeare of offending againft them :andalfo, 

that when the time (ball be, of calling tbp .offenders to account, 
with what wondafuil ; terrour UieXord will then come acainft 

4. Almighty God hiitifelf fpake al thefe words in the bearing 
of al the p'-op!e;but w! e rlrjy were too weak to beare his words, 
and defired-that the: Lord would not fpeake any more (Tor fo 


The Law agreeing with the Gojpell. 


they (hould die)but promifed obedience,if Mops mould fpeak; 
two tables offtone weregiuen vnto him, writ:en with Gods 
owne finger, that he might carry them to the people, fhewing 
hereby, how ftony-hard our hearts be, and that Gods finger a- 
lone is able to imprint then therejiis fpeech fro.n Heauen mnfl 
worke in vs a reuerence of them, otherwife we (hall all bee too 
negligent of his Lawes. 

5, When Mofes had broken thife Tables through zealc (fee- 
ing how God was dishonoured in his abfencejby golden Calues 
which they had fee vp,& worfhipped) the Lord bad him hew 
two other Tables,& therein he wrote all the words that were in 
thefirft : {hewing hereby, that mans hart by Godscreation^fiad 
all the lawes ready written in ir,ris the Tables prepared by God 
himfeifc had, bur. the hearr,\vhich he had gotten vnto himfdfc 
by falling away from God,is without any letter hereof in effect,, 
▼ntilJ that the Lord wrote them anew,as it was with the Tables 
prepared by sJMofes. 

6. Laftly, when Mofes had been long with the Lord, & came 
with thefe Lawes vnto the people>his face (hone ib,a$ they were 
not able to lookc vpon him: for which canfe he vfed a vaile whe 
he came vnto them, and put it off, when hee returned vnto the 
Lord: (hewing hereby, as S.7W noteth,that the Icwes fhould 
not be able to fee imo the end of theLaw,Chriil Iefus,vntil the 
vale of blindnes ani hardneffe of heart were taken away by the 
Lord, neither yet could any of the Gentiles, without the fame 
his helping hand. 

There remauieth yet one thing more in generall, and that is 
the vfeof this thefe times of the Gofpelkfor howfoeuer 
other Lawes be done away,as hath bin fhewed,yet thisftil cuer 
retmii:eth,as it hath eucrbcen in the hart,yea,euen before mans 
fall. And this appeal cth ( now to vfe more proofes ) from our j °[Ju' Cl ^ 
often being vrgtd vnto an holy and new life, from the many ca- 
ueatsgii:enaga ; n[lfinnr ? and from the threatnings, that they 
which doe fuch thii gs.fhallneuer enter into life,eueriin the new 
Teftament. for when the Apoftle willeth vs to put off the old 
man,& to put on the new,which after Cnrift leftists [in holines, 
to put effthe works of darkcr.efrc,and toputonthe armour of 
light,whac rothheelfe.but rtuiue the Law? Beyceholyx^ f\;?x 


z £01.3,13. 


7ktv/e of 
tbefe times 



Lcuic.i 1. 44 



fame* 2«*o, 

Lcuit-2 6. 





Of the Comtriandcrxents. 

holy faith the Lord when S. jofoi &kh,TkeJe things Write f vru j 
toy en, that yee fin not. And S. James, He that kecpeth the whole 
Law >& yet faileth in ox* point , is guilty if all: whit ^ot they elfe, 
bur preach the continuance of ciie Law? 7 'hot* fhdtkcepc al thefe 
femmandements, not declining to the right hand, nor to the left f 
Laftly, when all the writings of the n :w Teftament are full of 
fweet prornifes to fuch, as confbnriy goe forward in a Chrifti- 
an courfe of life, & that bring forth the fruitsof the Spirit ♦, but 
en the other fide, full of terrible threatningsto tjtic difcbedienr, 
and fuch? as bring forth the fi uics of the fl e(h : what other thing 
doe they tend vnto,hut to make another Deutronomy,f©r that 
they repeate ,as their is repeated out of Leuticus ? ff thou fi) alt 
diligently obferue all thefc UWcs , thcnflialt thoubcbkffedat home 
and abroad, &c.hxt if thou brszkethem, (fur fed Jhalt thou bee in 
•entry thing that thou puttefi thine hand vnto. And to make it 
out of doubt, ourSauiourChiiil, when it was fufpedhd, that 
he wouls giue liberty from the Law, faith, I am not ccmetode- 
firoy the LaW , and thsTrophets , but to fulfill them But it will 
here beobk&cd then, If it be thus, how can thofe places of the 
new Tenement ftand 3 wberc it is often faid, We are not vndcr the 
Law, but vnder prace. Sucn a* a Woman,Wher: her husband is dead, 
U freed from the law of her husband: fo are we freed from the LaW 
vndcr the Cofpell, and Chrtfi Was made of a Woman and made 
vnder the Law, to free thofc that were vndcr the LaW ; with ma- 
ny like places ? What is all this to make a (hep o.ily of liberty, 
wee being (till bouad to keepc the Law, as wee were before 
Chrifls comming* 

I anfwer, that moil of thefc, and the like plates, are to bee 
vnderfiood of the cercmoniall Law, againft which , occafion 
was then daily offered to write,by reafon of the Iewes, which 
were turn:d to the faith of Chrift, and yet held it neceiTaryto 
keepe this law by circumcifing,&c. there was little , or none 
occafion to write fo earneftly about the difenulling of the 
Morall, but only to (hew , how rnable it was to iuftifle, for 
then Chrifls comming had been needlefle. Let the Epiflle to 
the Galathians becwcll lookt ouer, and this will eaiily ap- 
pear e to bee the Apoflles fcope there, for that hee telleth them, 
with wcnJerfuU vetonencie : Jfyce becircumcifcd, Chnfiwdl 


Liberty from the L4rv< 


profit you nothing ; and he makeththis theoccafion of profecu- 
cing this matter of immunitie from the Lawe fo earneitly, f>r 
that ^Pettr being at Antioch, feemeo to be too cold in this do- 
ctrine, when at the comming of the leaves, hee abftained from 
meatcs forbidden by the Ceremonial! Lav, for which lie faith, 
that hee reproued him to his face, for that I u ft: i Meat ion before 
God Was not thus attained, but hindred, which is theory 
thing he labourcth in, throughout the refidue of that Epiftle. 
But it cannot be denied, but that fome liberty alfo from the 
Morrall Law, is here publKbed, it will be worth the while there- 
fbre to fee what this is* 

And firft, this is in regard of the tine, before Chrifts co li- 
ming we were vnder the Law, as vnder our onely Schoolema- 
fter to teach,and to direct vs,buc now we banc an other School- 
maiter Chrift: lefus , who came more lately oat of rhe bofome 
of God the Fatber,to declare hi n and his waves vnto vs.Now 
both C&tofcs the mediator of the Law, and Chrift lefus teach 
one, and the fame thing ; onely, as he that got th from a coun- 
trey Schoole to the Vniuerfitie,changeth his Tutor, and is no 
more vnder him , that taught him in his younger yeares, but i 
vnder another : fo at the comming to Chrift, we are no more j 
vnder the old Tutor, the Law \ but vnder him, who doth dak 
more gently with vs,teaching vs more familiarly, helping vsto- 1 
wards more perfection j and where we faile, pardoning, and ! 
forgoing vs, and becaufe of his mercifull" dealing, we are faid,. j 
not to be vnder the Law , but vnder Grace, and for this it k b \ 
that the Lord himfelfe faid, that the Law and Trt>p bets ft" ere vn- j 

Secondly, in regard of the power and authority of the Law, 
being now put downe, by exercising of which, it did tyrannize 
ouermens confcicnces,and pur them into afUuim fearc,a!l their 
liu-'s long .before Chrifts comming : but now, hauing another 
M.itter, toaftrnonifh to reprooue, to threaten, and to cor reel 
vs, the Lawes threatnings need nor to terrifie vs, it hath none 
authorise cuer vs, no more then a matter, whefe feruant ia dif. 
mi(fed,and gone from hrn,hath oner the fame feruant : and for 
this caufeis it. that the Apoftle faith, The Law Veat added, h~ 
taafe of the trangcfsomtvnt ill the feed came* 




Liberty from 
the Lavi\ 





3al.<r.j< # 



Of the C$mmandements< 

Thirdly,in regard of thefeafoning , which hath come to our 
hearts by Gods Spitk,ruling, and reigning "n vs ; fo as that the 
things of the Law, which were before difficult, hard & burthen- 
fome,arenow become fweer,light and eafie .according to that of 
our Sumour^My yoakc i* eafie.andburthen light, hnd hence is it, 
that as an Apprentice, when his time is out, taketh the fame, or 
-^reatv r paines in his Trade , then he did before , yet is a free- 
man, although he ferueth his old Mailer (till , for it is a delight 
vnto him fo to doe 3 efpcciaily remembring, in what feare he was 
before, but now without feare, how rigororfly compelled vnto 
his taske , but now doing it voluntarily , and by reafon of his 
rudenefle, and ignorance hoy hard it was, but now by reafon of 
his experience , how eafie : fo our time of Apprcntifliip to the 
Law being as it were out, at the fending of Gods Spirit vn- 
to vs , we arc free from it , though we doe ft ill the things of 
the Law, for that neither feare leadeth vs thereunto, nor rude- 
nefle maketh it hard, but Gods Spirit leadeth vs, and fitteth our 
hearts fo vnto them , as that all thing? become delightfull and 
eafle. And this is the meaning of the Apo(tle,when he fa th:Such 
as areledby the Spirit, are not vnder the LaVv : and when in a- 
nother place he faith, The LeCto is not ginento the righteous, but 
to the la^olejfe and difobedient. 

Fourthly, m regard of condemnation, the lawescurfe. Without 
ChrinVall are vnder heauy plagues and punifliments^enounced 
in the law againft the tranfgreflbrs : but Chrifb comming , hath 
fet all fuch as belieue in his name, free here-from, according to 
t\\it,There is no condemnation tofuch^u are in Qjrifi Iefns : and 
againe,£* hath delmered vsfrom the car fe .being made a curfc for 
vs. Without Chrifr,doe what we could,we fliould ftill hauc bin 
vnto ward 2nd wicked feruants , and accurfed \ but through 
Chrillonr will isaccepted,and we are deliucred. 

And thus ye fee, how there is freedome from the Law , and 
yet the Lawcontinueth. Wherefore, neither the licentious An- 
tinomi, nor thephanrafticall Anabaptiits,arcto be heard,which 
deny all vfeof the Law vnder the Gofpell, and maintain©, that 
the motions of the minde onely, which they call Reuelati- 
ons, are to be followed; Neither are we to account other- 
wife of that new inuention , then falfe and fantafticall , and 


7 be diftinclion of the Comwandcmcnts, 

flowing menre 



Mhan de 

from idle rantafticr, braines,which teacheth the 
fvcQdocnc from the law, to be the Gentses frcedo"ne,vnto vd om 
it was ncuer giuen, but oicly to rhc Kradires, neither doth be- 
long vnto them, but onely o ferre forth, as it agrecth with the 
Law cf na.ture,and is explained in the Go r pel!. 

This is neWjbecuife all antiquity was ignorant of it : TcrtuL 
lian knew it not, for ether wife he would not haue rati:: hr, as he 
did , that God gat;e Mofcs his Law to all men , and not to the 
Iewes onely : that reuerend Father Athanafiiu was ignorant of | tib.aduerfm 
it ; for otherwife he would not haue taught , that the Law was 
not brought in for the Iewes fake onely , neither were the Pro- 
phets fent onely to them, but were appointed to this,' that they 
fliould be matters and Pedagogues to the whole world, and that 
they might be accounted a publique and holy fchoo!e,as well in 
thofe things .that belong to the knowledge of God. as to the dif- 
cipline or the foule. And the like may be kid cf all other An- 
cients , witntiTe their contmuall labouring to commend Mefes, 
and to magnifie his writings,that they might breede a reuerend 
opinion hereof,in the vnbeleeuers. 

Wherefore this is a new deuice,and as it is new, fo is it dan- 
gerous many waies and to be taken heed cf. Let vs then know- 
ing the uuth,cleaue vnto ir, knowing that -Chrift hath giuen no 
liberty to finn'e againftthe Law , in the fioallcft things ; let vs 
ftill walke as ftr:ct!y,in regard of the Liw,as if we had no liber- 
ty at all there-from,vhat thus we may beanfwerable to ©ur times 
of frccdomeby Chrift lefus, and being led by the Spirit, haue 
comfort, that we are not,neither fhal tuer be vndtr thecurfe and 
condemnation of the Law : from which, thou Lord^finally'deli- 
uer vs. Amen, 

Hauing bin long enough, already in the generalities touch- 
jingthe Law,weare now to proceed vnto particulars. 

jQtifJl. 51. How many Commandcments be there t 
and how arc they divided ? 

Anfw. There be ten&kkh are divided into two TMes.. 

SxpUh. This number of the Commandcments, as alfo tire 
diuilion, was made by God himfelfej who gaue them written, 
as hath becne already (hewed , in two Tables of dene , to his 



I hs C m* 
Guided into 
tvvs Tablet 

of tic Commdndements. 


Hruanc Aiofes^A herein therefore doe all Writers agree,toth 
ancient and moderne,both Proteftant and Popifb,the onely dif- 
ference is about the right diftin&ion ofthefe Commandements. 
For feme haue placed fiuc in etcher Tablets the IcwesSThtfo & Writers amend them: Some i)2iie placed three 
in the firft tableand (euen in the fecond,as forretiroe Auguftme 
did, to exprefte the my fiery of the Trinity \ hue the Papirte roe 
it at this day, to defend their Idolarry,& yet to keepethe num- 
ber often, they deuide the laft Commandemcnt into two ; and 
Co doe the Lutherans. Some againe diuide them by foure in the 
firft Table,and fixe in the latter, as aimed all ancient Greeke fa- 
thers, jitbanAtiits> Origen ,G 'regorins yT^dzjanz^ettHS >Chryfifie- 
mH*> Sec. and feme Lacines, as ellewhete, Augufiwe, Hierom s 
Antbrofe y Sulpitius , &c. But this controuerfie might foone bee 
ended, if men wculd bring their religion to God* Law., and not 
Gods Law to their religion, as they of the Roman Oiurch doe. 
For if the firft table be the fij ft and grcatcft Co nm&idemcfttof 
the Law , teaching vs to loue the Lord with all our heart 5 ^nd 
the fecond belike vnto it, teaching our duty towards cur neigh- 
bour,how we fliould loue him, as our felucs, as Chrift himlelfe 
hath taught, then it h without doubt , that all which teach the 
loue of God , belong to the firfl ; and ail which teach our duty 
towards ourneighbourjbclong tothe fecond Table, Which be- 
ing To , and foure diftind things giuen in charge, touching the 
loue of God ; and fix touching our neighbonr , and no more, 
how can thediftin&ion fitly be otherwise made , but into foure 
and fix ? Againe,let the laft Commandement bewel confidercd, 
and it wiil eafily appeare to be but onc»eurn all that,which for- 
biddeth coucting, both becaufe i: touchcth but one thing onely, 
and is againe repeated in a different order,in the booke of Den- 
tcwnovny^ThottJljaltftot court thy neighbours Xbifejhou Jhalt net 
couei thy neighbours houfe^ whereas in Exodus it is 9 Thoujhalt 
not cdutt thy neighbours houfe, thoufoalt not couei thy neighbours 
fl7//3r.Which would not hauc bin,if it had bin two diftinct Com- 
mandements : but as all the reft , fothefe in their repetition, 
would haue kept their proper place?. 



<■ ' ' ■ ' " I 'l l T 

The diftinclivn eft I e Commandements. « j p x 

J3^e(l. sz. In which Tabic doc you lcarne your du- 
ty towards God ? 

AnfiV. In the fir ft: containing the four e former fimman- 

Quejl. What is your duty towards God ? 

Arrfw. Afy ^y towards God, is to belieue in himjofeare him, 
and to lone him With all my hcjrt, With all my fircngth,and With 
all my might : to vrorjhip btm,togiue him thanks } to pat my Whole 
truft 1h htm, to call vpon him, to honour his holy T^ame, and hi* 
Word, and to feme him truly all the dayes of my life. 

Sxplan. This is nnhe generall content of the Commande- ( 
ments of the firft cable, & is thus without further diftinc"tion fet war di Col 
downe,hatring rcfpcQ: vnto young children,with whom it is wel, " thtfavv 
if fo:ne good things in generall be put into themes they are able P f P Commaf t- 
to beare,& with fuch breuity, thefe things could not better haue 
bin couched together. The firft words cxpreiTe the firft Coru- 
mandementjOf haning the Lord for our God ; for this is to be- 
lieuc in him^to loue him^to fearc him,and to pray vnto him;the 
fecond is expreffed in the next words, toworjlnp him 3 mdto giue 
him thanks Sx. being the duty of this Co:n:nan\4emcnr purely to 
doe the parts of his worfhip : rhe third is exprefifed in the words 
following: to honor his holy name,& his Word /it being the mains 
matter fpecialiy pointed ^c there, that in all things Gods name 
and his Word b? glorified : and cfee fourth, of keeping holy the 
Sabbath,& then dcuoutly feruing Godwin the duties by hi n ap- 
pointed, W exprclTed in the laft words : und tofertte htm truly all 
the dayes ef my life: as will appcare more plajnel j in the larger 
opening of euery of thefe Commandements, as here folio wc*th. 

guffi. 5 3 How many be the parrs of eucry of the 
Commandements of ihc fir ft Table ? 

Anfw, TWo 3 the fimmandement it felfe , And the reafin 
thereof « 

£xplan. Before that we come to the particular handling of 
each C 'omroatxfcmentj two th'ngs are further to bee premifed, 
firll.certjin: tules are to be laid downe,tending to the better vn- 
derftanding of them : and then is to be fl ewed the Angularity of 


of the Comrnrndcmtntsi 


thefe Commandements concerning God,abouc thofe that con- 
cerne our neighbour. 

Firft for the Rules, one is this: Eiicry afhrmstiue comman- 

and the negatiue the affirma- 

firex. dement includeth his negatiue, 

men is. 

2 Rule. 

ponnai»? the ; tiue: as for example^the third commandement is negatiue. Thou 
1 JJjalt not take the name of the Lord in vaine , now it containeth 
alfo the a fiirm atiue , thou (halt honour the name of the Lord, 
and fo of the reft : and this is plaine,f:om fundry places thus ex- 
pounding them. The fourth Commandement expoundeth it 
fdfe thus, when the Lord vnto the affirmatiue , Keepe foly the 
Sabbath day , addeih the negatiue Thou Jhalt doe no manner of 
Vcorke therein. The fife is thus expounded, where ic isfaid : He 
that curfeth Father or Mother, or that is difobedient vnto them, 
fia% be brought forth ,and ftoned to death, and generally the com- 
m luderiienCf of thefecond Table being all negatiuejbutonejare 
thus expounded of our Sauiour Chrift,faying the feconi is this. 
Thy Jhalt lone thy neighbour, at thyfelfe. 

1 he fecond rule is this •, Euery negatiue commandement doth 
bi id alwaies > and vnto all times : euery affirmative doth onely 
bind alwaies , but not vnto all times alfo,as for example : Thou 
Jhalt not haue no other gods but me ; the affi rmatiue of hauir.g 
the Lord for cur God doth bind alwayes ; fo that he finneth, 
whofo:uerstany time denkththe Lord in his heart, ordoth 
cotrary to the feare or lone of God.-but he finneth not ; that doch 
n^t actually exercife ihtfe arfectiensat all times, becaufethat 
a man (onetime fleepeth, fometime through the violence of di- 
f.afss loofeth the vfe of his reafonable foule, many times alfo is 
poOl-fled with vehement thoughts which employ the mind ano- 
ther way ; a -id laft!y,occ;fionsare not at all times offered to try 
our hearts.The Commandement in the affirmatiue hath) 
Remember that tho&keepc holy the Sabbath day : againft this he 
finncth.whofceuerdoth breaKC the SibbatK: but he finneth not, 
that doth not kec pc it at all times , and parcels of times becaufe 
the weakenefle of our natures requireth fome reft and p;u r e, at 
what time we cannot be bulled in holy exercifes. The like is to 
bee faid of honouring cur parents &c. But come to negatiue 
Co nmandements,and you malfee,fhatwhofoeuer ceafeth from 
obferolrig then at any time ; is a finner: for example ; Thou 


RuUsofinterfrctingthc Cmmtndements. 


Jhalt doe no murther , is a negatiuc command : and fo i$,Tk$u 
Jhalt not commit adultery : if any man then (ball murther at a- 1 
ny time, or be adulterous , whether he be drunken or fober, I 
angry or quiet, tempted or not, in whatfoeuer place , time, 
oroccailon, heeis a tranfgreflbur , and this diftin&ion is 
fet forth amongft Schooie-rnen,by the tenncs of femper, and 

The third Rule is this : Euery comraandement forbidding j> H ^ . 
any (inne,doth not only forbid the finne named,but ail finncs 
of the fame ranke alfo,and all occasions of the fame ; and the 
maine finne onely is named , to make the branches the more 
odious , as being of the fame nature before the Lord. Thus 
Chrift himfeife interpreteth the fixth,feuenth, & third Com- 
mandemcnts,where reproouing the Pharifies doctrine, oneiy Math.5, 
forbidding murther, and the a& of adultcry,and faife fwea- 
ri g by Gods holy name,he teacheth,thateuen vnaduifed an- 
ger ts a finne, and to looke vpon a woman to luft after hcr,is 
adultery ,and to fweare any oath at all in ordinary communi- 
cation's h om the Deuill,by which we may gather how wee 
are to vnderfond the other commandcmentsalfo. 

The fourth Rule is this : The Commandemcnts of the firft Rule, 
Table are^bfoluteK to be lept,andrbr fhemfeluesj the other 
of the fecond Table are to bee kept for the firft. For, if any 
man f] all obferue this, Thou jhalt have none ether Gods but me. 
Thoujlialt not make anygrauen Jmaoe,&c.QX then Jhalt not take 
the name of the Lord in iJaineAft meerc obedience to the kings 
Lawes, or thereby to pleafe holy men, who doe fpit at the 
workers of fuch abominations, & not through an immediate 
reuerenceof that heauenly Maieftie which hath commaun- 
ded , that mans obedience is none obedience,his keeping of 
thefe lawes is no keeping of them, becaufe the maine thing 
heere int€nded,isnegle#ed , vt\. the fctting vp of God in 
our hearts aboue all, and that which is moft abhorred, is j 
practifed , viz. Thefe are of God taught by the precepts of men. Efty 29.13, 
And one the other fide,who fo lhall obferue thefe lawes/Hw* ' 
Jhalt not kill, Thou Jhalt notfteale, &c. without being moued 
heereunto through a confcicncc of the firft Table, commen- 
ding the loue of God vnto vs,and the loueof man for Gods 
P caufe, 


Mat la. 

Rule ?, 

Math. 1 1. 


Thejirfl Commandement . 

caufe, after whofe image he is made : his keeping alfo is no 
keeping t>f the Law, becaufe the rtraife of men is the marke, 
at which hee ay meth, orelfe, that he may be dealt friendly 
withall again;and thus did the very Phariiies and Publicans. 
Heeonely loueth his neighbour aright , which maketh the 
loue of God the fountain a and. beginning of his loue to his 

The fift rule is this. Howfoeuer the lead commandment 
is not foiaaall, but. the breach thereof deferueth death •, yet 
the breaches of fome commanJements are greater,and more 
heynous 3 then of others. Thus tobreake the commandejiunts 
of the firft Table , is in it felfe (imply more hey nous , and 
this (inne (hall haue a more grieuous punifhment in hell then 
finnes againft the fecond Table. For Sodom and Gomorrah, 
faith Chrift vnto the iewcs, fliall rife vp againft you, and con* 
dermeyou : becaufe their iinne in refilling and denying their 
God and Sauiour , was greater then ail the finnes , though 
moft lowd crying of that people. And for this is it,thatthc 
maine finnes againft euery precept of the fir ft Table were 
cenfured with death, but it is not fo withall thofeof thefe- 
Cohd Table, 

. Yet doe I not fo.f igoroufly preffe this Rule, as to inferre, 
that the leaft finne againft the firft Table , muft needes bee 
more hey nous, then .the greateft againft the fecond, which 
hath beene ralhly concluded by fome. Can any Chriftian 
perfwade rnee , that I commk a more damnable finne in be- 
ing ouertaken with a? nap at along Sermon, or commi-ng 
once late to Church , then if I had murthered my owne Fa- 
ther ? Let mee bee throwne out of a window, if I thinke 
that ZHtickns, Act. 20. 9. finned more grieuoufly then Cain, 
Genef. 4.8. In gathering a proportion betweene one finne 
and another , ail refpcd is not. to bee had to the obieft , a- 
gainft whom the offence is done:, but regard muft bee had 
alfo of the kinde of the aft ion committed, of the malice or 
infirmitie of the committer, &c. Thefe be fometime (o fu- 
perlatiue, that they.puer-balance the generall refped toihe 
phiect. The comparifon. therefore betweene the twoTa* 
bles,is to receiue modification and moderation by reftraintf., 


Rules ofinterpretirr? the Commdhdcments . 


zsxttcrit partbw 3 or where there is rot ouerrruch imparity 
otherwife, tn codemgradu aut Jpecie, wherein affections, in- 
to be counterbalanced among thtmfelues and oneagainfl: 

The fixthRule is this, there is fo ncere a relation betwixt ! Ri, 
all trie commandements of the morall law, that whofoeuer 
iobferueth all, failing onely in one roynt,is guilty of all,be- 
czufe , as S. lames teacjieth,there isonc,andthef:rre,the Au- 
tliour of them all. / nd hence it is, that , Gf twi cuils, be- 
ing maU culpa notftr;* 3 r.ot the leffir , but neithtr is to bee 

And hitherto of the firfl thing : now followcth the fecond, 
of the flngularity of thefe commandements, which is in this, 
that cuery of thefe fourehath both the commandement, and 
thereafon,which is plairre in the tkree latter,and is only cal- 
led in queftion in the former, be caufe it-is not placed, as a 
reafon, but as a preface to all the Gcmmandements , before 
any charge giuen. Whence it is,that fome haue made it a ge- 
neral! preparatme, perfwading to the obedience of all thefe 
lawes. But it will appeare,I take it,tobeafpeciall reafon I al^afo 
of the firft alfo, and moi e properly belonging vnto it,if wee 
corrfider, firft that the other three being fubordin*te , haue 
their fpeciall reafons, ?ndmuch mote then ihould, this being 
chiefeu\and ground of ail. 

Secondly, the identity of the reafon. heefe vfed, and in the 
fecond , I am the Lord thy (jod^nd f the Lord thy Cod am a 
iealoHs <jcd 3 both being alike fit to ftrike the terrour into the 
offenders, as the precepts are alike, the one forbidding in* 
ward,the other outward Idolatry, fo that, if thisofthen'rfr. 
be made onely genci all • for the fame caufe may that of the 
fecond,and neither mall haue their (peciall reafon. 

Thirdly,if it bee further ccnfidercd, hew this reafon coth 
fpecially fit the precept ; f am the Lord, therefore thou ilialt a 
acknowledge me anefflone other , I brevet thee out of the \ 
Land cJEoyft,&c therefore thou fhalt be vngiatcfull ; if thou •' 
deny mc,or loyneany fellowcs with me. 

lam 2 r o 

Pule 2, 
larity ofthc/e 

Tbe fir ji cm- 
I'Atb afpec'h 

P 2 

£>uefl. J 4 . 


Thefrfi Comnuindcmtnt. 

•» ■» ^ W . 

7& W4»«r 
obfetued in 
handling the 


g*cft. 54. In which words is the firft Coraman- 
dement contained, and in which is the reafon t 

Anfw. Tht {emmandement it in thefe Vrords, Thou fiiait 
hauc none other Gods but ms. The reafon in thefe, I am the 
Lord thy God, which hath brought thee out of the Land of 
i£gypt,out of the houfe of bondage. 

\25*ft' 5 5. What arewehcere commanded? 

Anfw. To haue the Lord for our God , Which is to lone him 
ahtue all ,to fear e him about all, te put our Whole trnft, and confix 
dence in him, and to make our prayers vnto him alone 

Ex flan. The method which I intend generally to follow 
in opening the Comaiandements, is firft to handle the Com- 
mandement it felfe, and then the reafon, and in enery Corn. 
mandement thefc two parts,the duty cnioyned,and vice for- 
bidden, where the Commandement is affirmative ; and covi- 
trariwifc, firft the vice forbidden , and th.n the duty, when 
it is negatiue. Tin firft Commandement is mixt , or com- 
pounded of both, thou (halt haue me for thy God , and none 
other. Touching the Duty it is to haue, and to fet vp in our 
hearts andpra&ifes, the Lord lehouah,who only ralgncth in 
Heauen and in earth , for our God, which is the maine and 
principal! fcope of the whole Law : euen as the maine duty 
of a fubied towards his Prince, is to acknowledge him, and 
to fwearc allegeancc vnto him, which if it bee not,what will 
all other Lawes and Statutes auaile ? What likelihood is 
there of being contained in obedience in other things? Sure- 
ly ,none at all ; but that the perfon which is vnconformable 
in the firft, will liue like a disorderly Riotour , and daungc- 
rous Tray tor. So if wee refufc to fet vpthe true God in our 
hearts, which is our vowing allegiance, what other account 
can the Lord make of vs,but as of a company of Out-lawes, 
and vnworthy to liue in the Common wealth of his Church, 
and to bee fcUow-Citizens with his Saints ? Now the 
Lord is not then acknowledged,this duty is not then perfor- 
med, when wee make profefsion in word, and outwardly of 
feruingthe true God, but when wee loue him in the higheft 


To banc the Ltrdfir our G$d. 

degree, when wee feare him,truft in him,and feeke vnto him 
inallourneccfsities. Wherefore Aloiighcie God, in com- 
menting vpon this precept,in other places of his holy word, 
hath (hewed exprcflely, how earneftly hee requirethal! thefc 



Fir ft for loue,hee vrgeth it with fuch a Preface,and ftray- 
neth himfelfe tofo many varieties in prefsing it , as if hee 
would make know e, that ailelfe were nothing without it : 

To htii God, 
Dcur.6. 3 , 

Heare 3 I frael {faith he by his fcruant Mofes)and mke heed to 
doe tt, that it maygoe Voe/l vptth thee 3 and that thou mayft incrcafi 
mightily ,&c. And againe,f/ care ,0 ffracl,thc Lordu Qod only, I Vcrfc 4 
and thonjhalt hue the Lord thy God&ith all thine heart, Vo:th all Vcrfc 5 * 
thy Cottle >and With all thy might. 

2. For feare,he callcthfor it by his Prophet,as they would 
kme him to account them for his feruants and children, ff J 
br a father y\vhere is mine honour f ff / bee a mafter^herc u my 
feare , faith the Lord of Hoftes ? And our Sauiour Chrift to 
p.-tfer eth this ff are, as hee p utteth downc all feare of great 
ones in th s world in regard of ir,(aving; Feare not htm which 
€a^ kill the bo<j,biit is not able to kiM the fonle : bnt fare h:m,who 
it I- !c 1 defiroy b oth body andfoule m hcH. 

?. For truft and confidence, they which truft in other 
things,cither rwcnorhorfes,ftrengthor wit,fhal bftonfoun- 
ded,only he that puttcth his truft in the LorJ,fhall ftand fted- 
faftly : he fhail be a* Mount Zion.that can neuer be mooued. 
Wherefore all other truft is liraightly forbidden, and this a- 
ione euery where commanded , as being a molt might ie and 
ftrong arme and tower. 

4. For feekingto the Lord by prayer, which is alfo an acti- 
on of the heart ,the lifting vp of the foule ; we are both dire- 
cted vnto him,fay ing , Call zpon me in the time of trouble, and 
I prill heare and deliueryon : And vnto him onely , where it 15 
faid, Thoujhaltworflup the Lord thy God.cjr himoncly Jhalt thou' ! 
\feme . And by the examples of ho\y men , mentioned in the 1 
Scripture, of whi.h not one is to be found negligent in this j 
du ie,not one that did the Lord this difhononr , to make the 
lifting vp of his heart common to any other Saint or Angel 
And truly there is great reafon , that wee fhpuld thus fet vp 

P 3 the 

2. Dm tie, 

Math. 1 0.2 s 


Pkl u c 

4. T>utie. 
lo/fc^c vn- 
to vim by 
IMai. 5C.I4. 


♦ *3. 


ram. 1. 1 7. 

Rem. 5. 
PIil. 10.5. 


m';glty <is- 
\tbi to d 


Exod 20. 


tfc»e to be 
but Go J. 
I Tim,6.l7 

Tfofirjl Cewm&nd( nuM. 

theLordincuraftedions. For who is to bee found fo wor 
thy of loue as he,feeing that he is our maker , and entry gocd] 
gift , find euery perfcQ gift commeth dowxefrcm him the Father j 
of lights : and it excefle of lone require the like in thofe,who j 
ere thus arTcded: then the very loue of God towards vs, I 
if there were none other motiue may confrraine vs to this- 
txceiTe of loue towards his Maieflie. For he loued vs,yet be- 
ing enemies, he loueth vs with that loue with which parents 
doe loue their deare children, yea with greater then tender- 
hearted mothers ; for though they fhculd forget their chil- 
dren,the fruit of their owne wombes, yet God will not for- 
get his people. 

Againe,who is fo terrible as the Lord, and fo worthy to be 
ftood in awe of? Princes are but grade hoppers, and all the 
world but as a drop of a bixket , in cemparifon of him. 
When he commeth downe, the earth trembleth and quaketb, 
the brighteft body of the Heauens for feare couer themfelues 
withblacknefle : His voyce is thunder , caflingdowne the 
ftrongeft things , and making the very Hindestocalue for 
feare; his breath a fmoke,and confuming fire, his chariot the 
ftrong tempeftuous windes, for he rideth vpon the wings «f 
the winde, his rod an.y ron Scepter, beating in pieces whole 
Nations,4s a potters veflell ; his eyes, as flames of fire ca- 
lling foorth lightnings ; his hands fuch as that he can fpan 
the earth , and hold all the waters of the feas. within his rift; 
the Heauens arehis Throne,and the earth his foot (look; his 
armies are Angels twenty thoufandthoufands; let him but 
begin to fpeake.and all men will runaway s let him but fhew 
himfelfe,and no flefh can Hue ; yea,let but one of his Angels 
come , and wee mall tremblingly fall downe like dead men. 
V\ ho then is to be feared like vntohim ?. with him wee may 
take courage and fay , who can beagainlt vs? but hauing him 
againft vs,it will no whit auaile, though all the world be on 
out fide. 

Moreouer,what is there to be trull ed in befidesthe Lord? 
not riches,for they banc wings like an Eagle, and Vcillfiie away: 
great fubftance** the vncertaiMy of riches: not friends arrogft 
mcn,for they ebbeandflowaswebeinprofpeiity oradutr- 


To Jiahc the Lord for our God, 

City, th:ir breath is but in their noftrils , as a light they are 
(bone put out ; nor amongft the Saints departed , for they 
know not of vs,& of our cafes, not cuning & wit, for Ahitht- 
phels wit is foone turned into foolifhneffe •, notourownc 
flrength, courage, & prcparation 5 for anhorfe is but a vainc 
thing tofaue a manjour flrength is but as grade that is foone 
cut dtownc & withereth.The Lord only then, is a fure Towre 
of defence,a Fortre(Te,and (Irong Caftle tofuch as flye vnto 
him. Of this had lehojhaphat cxperience,whcn his enemies 
comming vponhim, hefaid, Weekno^ not VtliAt to doe but oht 
eyes Vtute vpon thee O Lord-, & fo he put them to A ight,with- 
out (hiking one (Iroke: And the like experience had Ansnia* 
and his brethren, who did, rather then fall downe before 
T^ebuchAdncTj^irs golden Image,ofFer themfelues to the fiery 
fornace , being feauen times hotter, then at other timcs,bc- 
caufe they .knew that God was able to deliuer tuem , and fo 
efc.iped vntouchedof the fire. What fhould I further fpeake 
offaacob, lofepb .Daniel^ Prophets & Apoftles? Was there 
euer an/ that trufted in the Lord in vaine ? No verily, exa- 
mine all hiftorics and you fliaH finde none : Cut contrariwife, 
Martyrs reioycingagainft their expoiing vnto wildc beafts, 
vpon tormenting racks , and in the mid deft of fiery flames, 
and oftentimes faued out of ftrong prifons , an*d the very 
iawes of death : innocent foules wonderfully luftined , and 
their aduerfarics (h imed^men di ft reffed, an dalmoft famifhed, 
miraculoufly prouided for, and whole Nations vniuftly at- 
tempted by the proud enemy, with helpe from Heauen dtli- 
uered, and the ir enemies confounded,and all this, when they 
haucput their trull in th: Lord. 

Laitly, can it enter into any rcafonable foule to think that 
he had need to pray to any other/auing to the Lordoneiy? 
feeing lie alone can tons powerfully faue, & needeth no hd- 
per. Jndeed,when we feeke fuccour from humane wit,coun- 
1cll,(lrcngth, friends or allies, it is good to make our (ide as 
ftrong as we can,by feeking vuromany •, but groiTe ircpiety, 
becaufe wee fhould thus i<£, ne vnto him , fellowcs and 
partners, andthurftfubiect (ask were) intothe chaire 
of their Prince,when hea'oncrequirethaliour heait, wee 
P 4 " . fhould < 




2 CHro„ io» 




I lob 



Thefirft CommAndcmtnt. 

ihould giue roome toothers , a thoufand times inferiour to 
him : when he commandeth, that we fhould ferue him onely \ 
and worflnp him,we (hould facrilegioufly corrmunicate our 
ieruice vnto creatures alfo. Neitter doth it helpe, which is 
alledged, that we doe not ioyre the creature with the Crea- 
tor ,but only vfe him in his place ,beingneere anddeare vnto 
the Lord, that through his mediation, we may the rather te 
accepted : for God is not like earthly Princes,vnto whom a 
poorc fubicot vfually cannot haue accede, without the helpe 
or" fome neere about him, or if he be,he is like vnto the beft 
onely, fuch as the Empcrour Rodulph was, anno 1 273. who 
was wont to fay tothofe about him, Cjiuelcaue J pray yon and 
rocme, to my fubietls to ccme tmto mce > for J tyat net therefore 
made Empcrour, that J Jhould be fmt vp ft cm men : as it Were in a 
cheft. bo the Lord would haue vs at any time to come vnto 
hisowne Maiefty , and whereas this is flandered with the 
name of preemption , let not any word or fillable tending 
hereunto, be {hewed in all the Scriptures, and then wee will 
yeeld it to be fo alfo, but lure it is that all things there found 
to the contrary , that God is very gratiousto all that feeke 
vnto him,without the helpe of Aduocates. Or if we need an 
AduocateJ^as fui e wee doe, fuch an one as pertaketh be th na- 
tures) w r c haue one appointed \s y lefus thrift the nghteotu, 
Who is the propitiation of our fins : and therefore I amfure,that 
fuch as fiye to ethers in auoyding fuppoftd prefcmptionjdoc. 
incur very damnable fupcrftition. 

Now we cannot thus fet vp the Lordyet in our heartSjVn- 
letTe we know him,according to that 3 /Mfc ft all they call vpon 
himjfwhcm thty heard not ? So,how (hall we pray vnto him, 
whom wee know not? How (hall wee lone him and trull in 
him ? Jgnoti nulla cufido:There is no deftre of a thing inkgovine: 
we will neuer take any paines in feruing the Lord , vnlelle 
we know him. For this caufe is ignorance lb much exclaimed 
againft,and the knowledge of t Godfohighly commended,as 
thot it is faid to bee life eternal!. Wherefore wee mull alfo 
endcauour our felues in this as the foundation of all, feeing 
he that tommcth vnto Cod 3 tnuftfirft kncWWhat Gcdis. But 
concerning this > weefliallnotneedtoaddeany more in this 


i^dgdinft Athtifmt. 

place, bf caufe it bath been already handled in the fixth Que- 
ftion vnder the title : What God is ? 

c*e(l. 55. What are wee forbidden in thisCom- 
raandement * 

Anfw. Firft Atheifme : Which is the acknowledgement of no 
God. Secondly , ignorance ; which is the vegleEt of the knowledge 
of God, or of his Word. Thirdly, prophannes ; whioh is a regard* 
lefnes of^cd, and of his worfhip, that is, prayer , hearing of the 
Word, and receipting of the Sacraments. Fonrthly,inWard idola- 
try ; Which is, the gluing of(fods Worfhip VKto creatures, by pray* 
trig vnto thcmjrujhrg in thcm>or fetting our hearts vpon them. 

~£xplan. After the duty, heere follow the vices and finaes 
againlt this Commandement, not all, but the principall, 
which haue alfo other branches fpringing from them. The 
firft and maine breach of this Commandement, that ftriketh 
at the very head, is Atheifme, a monfter in nature,whereby 
the creature nfeth againftthe Creator, not as the men of 
Babell,toftop the paitegeof his iudgements, but vnliketo 
all men,ro diianull him, and to make him without being,who 
giueth being toalljtopull him out of hislhrone , and to 
to put downe his power, who alone by his power vpholdeth 
all rhings,and in whom onely we liueandmoue. Yetfucha 
fin as this there is air.cngft n.cnftiousand vnnaturallmen, 
and that not only amengft fame baibarous people in profef- 
flon, which is the heighth of Athtifme,buteu€nfecretlyin 
the heart, with which kinde many are infected euenvnder 
theGcfpell. And th sis, when men doe but in their hearts 
imagine that it is all vanity, which isfpolen of God,or that 
there is no fuch God as the Word doth defcribc vnto vs. 

Thus there be furdry foi ts of heart-Atheifme ; as fix ft that 
which T>apiid ccmplaincthcf in the Pfalive ;Thefcolc hath 
/aid in his heart that there is noCjcd. Which is,whtn men 
through a fdte-conceitedneiTe, arte ft to be wifcr then all the 
w T orld, doe hold this, that \ here is a God, rot really , but in 
opinion or frVw,being an Idle Scai- crow, fit onely tokeepe 
fimple perfons in awe,by thefe their reaching imaginations, 


bidden in 
1 bis Com* 

Tie divert 
fades of 
sA\he\{mt 9 






lob 22, 12. 

Zcph. x. i2t 


2. B teach h 

Thefirfi Comntdndemetit* 

proiing themfelues rmll liuple ani fooliCh of all other. For, 
wine greater folly cm th:re be, then to h me die vnder (lan- 
ding blinded m:>re then bruite beafts, whofe eyes doe loo <e 
vntoGod,andfo receiue their food in due feafon ? but thefe 
being dayly fed, and cloathed by the fame God, are not able 
to fee fo farre, as to him that reach: th out the hand of proui- 
dence continually to faftaine them. O jfcgyptiacall darke- 
neffe,with which they are befet which neuer befell any that 
were left vnto nature onely, except Epicures and Belly. 
gods , that lay ouer-whelmed in the bottome of pkadires 
gulfe : all others fcorned to be Atheifts,and rather, then vn- 
to none, did facrifice to the vnkn^wne God, as wee may fee 
by the Athenians. 

A fecond heart-Atheifme is^ to cone Hue otherwifeof 
God, then he hath reuealed himfelfe in his Word : for, what - 
foeuer is there fpoVen of God , fuch an one hee is,yea,euery 
attribute of God is Go J, fo that the heart conceiuing a God 
without any of thefe is guilty of AtneUme. Now the attri- 
butes of God are mercy, po,ver, iuftice, prefe ice, wifdome, 
and holineflfe, all infinite, and in the higheft degree : fo that 
hee which goeth on in (inne , andbleffeth himfelfe with the 
couetous : hee which flattereth himfelfe with a conceit of 
Gods abfence, farre aboue in the Heauens,and couered with 
the clouds,withthe wicked againil whom fob (hirpeneth his 
tongue : and he which kiiTeth his hand In fecret,& facrirketh 
to his nets in his profperity,prayftng his owne diligence and 
induftry,with the wicked on:s of Zepkmrs time, afcrfbing 
neither good n:>r euil to the Lordjhe, [ fay, hath an heart pof- 
feffed of Atheif nc. And hence arifeth alfo a third Atheifme, 
when any fnall conceiue otherwife of Goi, in regard of the 
perfons in the God-head, ytg. deny ing eith:r the Sonne,or 
Holy Ghoft,as Turkes and lewes : for Hee that hath not the 
Sonne, neither h.rth he the Father, and then rnuft needes be an 
A the ill, as by the fame reafon hee is t that hath not the Holy 
Ghoft.For the ground of this truth there is a G od : See aboue 
vnder the fixth Queftion. 

The fecond breach of this Commandement, is by igno- 
rance, which is the very next dore to Atheifme,bccaufc,that 


K^fgaifjft Atheifme* 

where ignorance preuailctlyherc can be but a poore ekale of 
leue, little confidence, andfeple feiuice done vnto the 
Lord This ignorance is fomtime fimple 3 & foretime a fFeded. 
Simple ignorance,wben the meanes cf knowledge bee wan- 
ting,either within a man, there being dulnefTe & want cf ca- 
pacities without,there being no viiion, prerhefying fai- 
ling, preaching coldly,or ftldome exercifed \ and this excu- 
feth not llmple people, thus liuing in ignorance ,if they doe 
things worthy of (tripes , for they fhall notwithftanding bee 
beaten^f^ where vtfion fat let h 3 t he people pert flj .But ifthere be 
fault in the Watchmen , their bleed (hall alfo be required at 
their hands. Neither ought this tofcemeilrange, confide- 
ring that naturall vifiblc meane$,the Heauens, Sun, & Stars, 
doereueale to the confcicnce,theinuifible God-head,power, 
wifdome,and goodneiTe. that all may be without excufe. Af- 
fected ignorance is, when there is no fault in the means wan- 
ting, but people are content to be ignorant, cuenvnder the 
meanes,that they may (inne the more freely,pretending,that 
they are notbook- learned,w T ant leafure,and haue buflneflc e- 
»noiigh,both to toile & ftudy for necelTary bodily fuftenance. 
And this w*as the ignorance of the Jewes, who toid Ezjechiel, 
that they would not hearc nor obey, & of whom Thrift faith, 
that light Was ceme into the World , but men loncd darkne jfe more 
then light : but what faith he of fuch? Vcnlyjfhu is the con- 
demnation of the Wcrld.fcr he that dcthgoodjeneth the light , and 
cemmeth vnto it. /ind this is verified at this day, for as poore 
and as vnlearnedas any that vfe thefe pretences, come to the 
light of Gods word, and are blefled with much diuine know- 
ledge , 2nd are neuer a whir the further from meanes of fu- 
fientationheere neither.. 

Yea, if all thefe naturalls w T ere not blinde , they would 
fee that man Uueih not by bread cnlyjwt by enery Word that pro. 
ceedcth cut of the month cf God. if following this excellent 
light were fome hinderance for the woi ld,y tt they wculd fee 
that it were to aduantagc/ecing the one is but food that pe- 
nifheth, the other focd that indhreth to et email life. Which I 
doe not therfore fpeake tofauour or inccurage pGoiefoules, 
inleauingtheworkesoftheircaliirg, snd gadding vpand 




1 2. 



Ma t!i. 4., 


Amos s. 



Tbcjirjt CommAndemtxt \ 

lCor.2.i4 ( 


downetofollow Sermons, far off, to the pinching of them- 
felues,wiues and children : I doe rather pitie fuch,and aduife 
them to confider what the Lord biddeth them remember,^/*:, 
to keepe holy the Sabbath , and in the fixe duyes to doe ali 
which they haue todoe, confiderin * that there is now no fa- 
mine of hearing Gods word, in which there fhould bee need 
of wandering vntillfaintnetfc, but great plenrie , for which 
his name be blefled and praifed for euer. Let fuch therefore 
continue their deuotion, but not wrack it without reafon,in 
trauelling after mens perfons, a thing too vfuall in man/ 
places now adayes, neither yet growforemiife as to neglect 
good husbandry for thefoule,of reading,meditation,prayer, 
and hearing Sermons , when opportunitie is offered and al- 
lowed by authoritie. And for the other that fer fo light by 
diuine knowle Jge,whatfoeuer their pretexts be, they are but 
asfig-leaues to coucr their foules nakedne(Te, they fhali not- 
withftanding bee found out, and placed in the next ranke to 
Atheifts at the laft day. 

They fay , what needeth fo much (ludying,an 1 hearing,can 
all the Preachersfay more then this: LoueGodaboue *1 ,and 
thy neighbour as thy feife? Andbeleeue in Iefus Chnft win 
ail thy heart ? Butohlouersof folly and delighters in blind. 
nefle, bee therenot alfo for all trades and profefsion certaine 
gencrall (hort rules, which all know, but all are not therefore 
of knowledge enough for the fame trades : thev hao need we 
grant notwith(tanding,to be trained vp many yeares, and to 
hauc a long time ro be acquainted with the my iter ks rfoerof: 
and (rial we then be fo bafety conceited of the Chrittian pro- 
fefsion, astothinke that a little fuperticiall knowledge of 
thefc generalises is fufificient to make a trade fman in this 
kind,efpecially coniidering that the myfteries here be farre 
exceeding, and wee haue nothing this way naturally, but as 
we are taught of the fpirit, neither doe we know, but when 
we haue expenence,according to that of the Pialmift: Come 
tafte and fee how good the Lord u. 

But they fay further,The more knowledge ^the lefle grace; 
the further from fimplicitie in dealings , and the nearer to 
cunning knaucry. 


K^Againft Ign&rAnce. 

i Cor.* 

Thou art decerned (O man) whofoeuer thou art,that goeft 
about thus to difgrace that whi'.h the Lord will honour : it 
is not Chriftian knowledge of God, and of his wayes, that 
maketh a man thus vnlike a Chnftian, but the corruption of 
nature, and Satans wilinelTe, mifguidingfome to hypocrifie. 
Such , to vfc the phrafe of the Apoftle , k>?o\\r nothings th:y 
ought to know , they haue nonj experience fcafoning the 
heart, but fome borrowed words of wifdomc , tipping the 
tongue,andaffe&ed carriage and geftureof fai&ity and au- 
fterity,wkercwith fome feeke to catch others with admirati- 
on. Yet good meanes and meafure of knowledge is not to be 
condemned nor contemned, becaufc feme ( perhaps ) make a 
rnaske of it to cloath their ownc impieties. Wine and other 
good liquor is not therefore auoy ded, becaufc diftemper fol- 
loweth, when it rne^teth with light braines : neither is hu- 
mane learning condemned , becaufe fome great proficients 
this way, haue becne mod aduerfe to Chriflianity. 

But they fay further, ignorance is the mother of deuotion, 
there is honefteft dealing among fuch, and more feare of of- 

It is true indeed, it is the mother of popiln deuotion, who 
yet require knowledge of the grounds of Religion, bit not 
to meddle any further,becaufe it is dangerous to their ftate r 
and as our Sauiour Thrift faidof Publicans and (inneus , fo 
may we truly fay,that wicked,and prophane perfons dial en- 
ter intoheaucn, & thefe honeft dealers be iriut out of doores, 
t«t. if they harkejn to the voice of wifdpme, thefe pleafing 
themfelues in their eftate, and delighting in folly. 

Ttatthird breach of this Commandement is proplianncfTe, ! 3. Breach, 
which is a regardleneffc of God, when a man being about *>"#***■ 
any villany , rcmembreth not , or careth not that hee is in **£*• 
Gods preftce>but rufheth vnto it as an horfe into the battle, 
or as aLyonfccking his prey goethon, not being daunted 
by any lets in the way, and a 1 egardlefnes of tbeworfhipof 
God, which is,whcn Prayer,\Vord, & Saaaik c*sare nor v- 
fedat all,or without all reuerence,as if fome ftage-play were j 
a&ed, or fome old wiues tale told. Rut to deale more it richly 
with this linnet it hath the beginning from Ef*H, whom Goi 

hated. ' 


205 / 





Heb.i* .16 

Efay 3 .5>. 


King.! 8 



ThefirH Comm an dement. 

hated,as wimefleth the Apoftle, faying, Let there be no fornix 
cator.or prophane perfon y as EhuVvho for one portion of meate 
fold bis birth-right. It maketh that the perfons infe&ed here- 
with, preferre any fmall worldly thing either of pleafureor 
profit before heauenly things. And this finne fheweth it felfe 
many wayes. 

Firft, by liuing fccurely in open finnes, being without 
fliame,or regard of C}od or man , as the I ewes wereaccufed j 
by the Prophet, faying ,• They declare their finnes as Sodcme, \ 
they hide them vst/nift as if he iboulddefcribethe drunkards > ! 
and defperate frvnggerers of thefe times, for what doe they I 
elfe,but make their Hues a trade of finning, as if this were j 
the end for which they were borne into the world? What 
doe they elfe, but as much as in them lyeth, difcouraging all. 
men from following the Lord, proftitute both themfelues & 
others, to Beliall ? whofoeuer loueth his owne foule , will 
take heed of ioyning with them , what pleafure foeuer they 
vainely promife to their aflbciates^ asthethiefe doth all 
riches to his partners. 

Secondly,by brutifh liuing, without all practice of deuo- 
tion, little or no praying, reading, or meditation vponthe 
holy Jjjjpiptures , if outward duties bee performed in the 
Church^itiswithfucli irkfomnefle , and diftafte in fome,as 
that they are glad when they are at an end. 

Thirdly , by following and profefsing one ^Religion , as 
that there is a difpofition, if need rcquires/vnto a contrary; 
this is by Eliah termed, halting betwixt tVto opinions, bctvpixt 
Cod and Baal^nd the Lord had rather that men mould follow. 
'Baal altogether, then to follow himthus fidewayes. A pro- 
phane heart caufeth this, for where it is ©therwife , there is 
the conftancie of the Apoftles, 1 1 is better to obey God than 
man. Which conftancie was heroically renewed by a noble 
man in Germany in thi's-laft 2ge, who is worthy eternall 
fame : It was fpnry brother to Ge wg#Duke of Mifnia,vnto 
whom the fa^ „r*°rjrc{tm y \y ing vpon his death-bed,tp offer, 
vnto him the inheritance of his Du^edome, with all his 
plate,iewels and treafure,if fobeehee would promife to de- 
fend the Romane Religion ;but lie returned this anfwer vn- 

K^AgAinft Prophanenejfe. 

tahis Meflfengers, this -your Emba^age feeme'th : to referable 
that offer of Satan vnro Chrift, AH thefiwill f give thee if thou 
VvUtfalldowne and tyorjliip me. And vnlcflc a man be thus refo 
lute in his p'rofefsion , how can the Lord lone fuch a fickle 
turne-coat ? But furely he hateth the prophane ; and chough 
they fhall hereafter feeke hisjblcfsing with teares , hce will 
flicvv himfelfe vnflexible, as ffuac did to Efan, and fend them 
away difcomforted 

The fourth breach of thiscommandement is, inward Ido- 
latry ,or of the heart, when creatures are there fet vp, -where 
only is the roome of the Creator. And this is firft by loue, 
ioy, and delight of the heart without meafure : for thus the 
couetous man is an Idolater, becaufe his chiefe delight is in 
his gold,and worldly pelfe ; and the Pfalmiil giueth vs war- 
ning hereof fay ing,// riches increafefct not thine heart thereon: 
thusalfo is the Epicure an Idolater, for that he Ioueth his bel- 
ly } his pleafure, his eafe aboue all things, his ftudy is how to 
prouide for this,he fparcth no coil: this way, he is onely then 
at his hearts eafe,when he fpendeth his time in eating,drmk- 
ing,and being merry Jike the foole in the Gofpel; for of fuch 
the Apoftle faith,T heir god is their belly .their end is damnation^ 
and thus laftly ,the proud petfon,whofe delight is in himfelf, 
his wit,his beauty and comlin ffe,or the height of hisplace, 
is an Idolater: wherfore the Prophet giueth warning againft 
all thefe;Z>f not thefirong man glory m his ftrength,nor the \\>ife 
man in his Vcifedome : and proud T^fbuchadt/czjaar was Call 
forth among the wild beafts, for example to all that are con- 
ceited of their greatneffe. 

And hereunto may bee referred Parents cockering their 
children,through immoderate loue towards them : when Fa- 
ther Ely did thus, he was faid to loue and honour his children 
more then God, for which fuch Judgements were threatned 
to fall vpon him, as that he which fhould hearc of*them both, 
hiseares (hould tingle. And the like may they feare, which 
make Idols of tlmir children , snd in no cafe can indure to 
giuethem correction. And heere may bee alfo numbred in 
gent rail fuch as loue their owne wills more then Gods holy 
wilhfor that if a priuate offence be committed againlt them, 



4 Breach. 


Pfal r 62.i 

Luke i«5. 
Phil.}. 1 80 

1 Sate.*. 


ThejirH Cemmtn dement. 

they fall into a great rage, and feekc reuenge; but if againft 
God,they are meanly ,or not at all moued,they honour them- 
felues more then God. 

2. The creature is fet in the roomc of the Creator by truft, 
and confidence, whereby the creature is fo rely ed vpon , as 
that with it thrre is totall aiTurance and nofcare: but if 
it be wanting,nothing but feare,and mournful 1 defpairc, and 
thus the couetous man is the fecond time an Idolater,becaufe 
when his barnes and ftore-houfes bee full of goods, he chea- 
reth vp his foule , and biddeth it bee merry, his heart tellcth 
him,that in his need, the wedge of gold will come and helpe 
him : but if by any cafualty thefe things faile him he hath no 
comfort,no reft,but pinethaway , and walketh about like a 
fhadow, as though his life confided in his goods. Thus they 
which trull in men,are idolaters; and the people of Ifraelare 
often iharply reprooued for fo doing, the Prophet fometime 
thrcatning them for their more grofle outward idolatry, 
fomctime for this more fecret and "inward,by trufting in the 
King of jfcgypt, and Ethiopia. TxihuL was alfoinfe&cd 
heerewith,when he caufed his people to be numbred; and all 
fuch among ft vs, as wholly and meerely truft in the great 
forces of vnited Nations, or helpe from beyond the Seas in 
the day of battell. Vnto thefe may be added, fuch as impe- 
rioufly aud tyrannoufly beare then felurt vpon Princes and 
gie^t perfons being their fauou rites, as Hatnan did, and 
therefore is there rone end of their infolencies : and alfo 
fuch as truft to Htfrfes, and weapons, (hips and cafties , and 
other furniture for the warres ; none are fo bold as thefe in 
the time of pcace,and none fo forfaken in the day of danger, 
and fo cowardly \ and the reafon is, becaufe their God , in 
v\ horn they trufted,the arme of ftefh,appeareth to be a vaine 
thing to fauc a man. Laft and worft of all are Witches and 
Wizards , ^and all fuch as feekc vnto them in their iicknefle, 
or lofleSjthcfe are cxprefle Ido'aters, haue palpably changed 
their God^and therefore the true God hath commanded, that 
they fliould not bee fuffered to liue. They fet vp his greateft 
enemy the Deuill, and the kaft offenders this way doe in ef- 
fed (ay to the blacke fiend of hclljCome and helpe vs. Which 


Againft inward Idolatry. 


(Lord) open their eyes to fee, that run daily to thefe finifter 
meanes, from God to :>atan, that they may be finally deliue- 
red from Satan. 

I . The Creature rs laftly fet in the roome of the Creator, 
by praying vnto it : for it muft hereby be fuppofed to be e- 
uery where,ortobeable to heareat the leaft, wherefoeuer it 
is called vpon-,and this only can the Lord doe, for it is a pro- 
perty of the infinite alone. Wherefore whotoeuer calleth vp- 
on Saint or Angell,fettethvpthefameas infinite, and fo ma- 
keth a God thereof. 

Thus then they of the Church of Rome cannot flu ft but be 
Idolaters,whatfoeuer they alledge of the glaffe of the Trini- 
tie, as reprefenting to thofe in heauen, all things done heere 
vpon earth; for who euer told them of fuch a thing ? what re- 
velation haue they for it ? Or if fuch a thing were certaine, 
what warrant is there of lifting vp the heart,the very EJJe of 
prayer, and a worflup due onely to their Lord & ours ? what 
warrant, I fay, of doing this vnto them ? feeing the King 
would thinlce his fubiec~ts made hisfellowes,and greatly dif- 
diin,if in his prefence we mould firft kneele, and put vp our 
petitions vnto them,andthen vnto himfelfe. For the Papifts 
do much worfe, praying oftentimes to the virgin Marj, let- 
ting the Lordtoftand by as it were a cypher. 

guejl. s7* Whence is the reafon of this Comman- 
demcnt taken i 

Anfw. Both from the equity ofitjoecaufe he is the Lord our god 
and none other , and alfo from the beneftes be ft owed vpon vs 3 in 
bringing vs out oft he bondage and thaidome ofthedeuilL 

ExpUn.Thz finnes agamic, this law being fo great,and the 
duties fo neceflary aboue all others,great need there was,that 
it mould bee fortified by ftrong reafons : and therefore the 
Lord hath not omitted to vfethefe, although out of hisau- 
thoritie hee might haue commaunded, and with threatnings 
haue compelled vs vnto the obedience of his will. Which 
teacheth vs firft , how vnexcufable men are liuing in finne, 
there being no meanes to draw them to a vertuous, and holy 
ccurfe of life omitted: for fir ft, it isreuealed,whatthe Lord 
•_ Q_ would 

Reckon of 
tin Com' 



Thejirfl Common dement. 



would haue vs -to doe, then haue we his abfolute commaund, 
with which no man candifpcnce;andhftiy.moft forcible rea- 
fons to moouc V5,as wee are not bruit bea(ts,but reafonable 

Againe,this fame teacheth the feruants of God,the Mini- 
fters of his word , not to handle it negligently ,but to ftudy 
for theapteft,and beft reafons, wherwith it may be more in- 
forced , and faftned vpon the hearers,becaufe God himfelfe 
hath vouchfafed thus to doe , and the other rerniiTe handling 
of Gods word is,as the laying of twigs without bird-lime, j 
the calling of a net into the water,without weights to preffe 
it downe. O let vsftudy then to deale moll workman-Iike,as 
diuine Artiits , neither playing with texts^and multiplying 
Tantologies , to the wearying of the hearers , for want of 
paines,but let vs ftudy withemdent demonftrations, and ar- 
guments of the Spirit, to conuince mens confeiences of fin, 
that they may be afhamed , and ceafe heere-from; and of the 
truth,thatthey may come to be firmely grounded herein,and 
followeis of it. 

The reafons of this Commandement are two : Firft,from 
common equitie, I am the Lord thy God : Euery one is eafily 
yeelded vnto,when he chalkngethbut his due : buc in requi- 
ring you to haue me for your God,and none other,! chaknge 
but my due, for lam the Lord thy (jod 3 that is } I only am fuch: 
therefore ye may eafily yeeld this vnto mee •, and yee fhali 
deale molt vniuitly , and contrary to all equitie, if ye yeeld 
not to haue none other Gods but me. There is nothing heere to 
be further proued.but that the lfraelites,andall we haue dai- 
ly experience of^/'&.that the Lord is God only : they had ex- 
perience of it , when all the gods of the heathen, were not a- 
ble to ftand againll: him alone : and the vifible mod goodly 
creatures of the heauens and earth doe teach vs no kfie euery 
day , but that the infinite power and wifdome, which made 
them all,is the onely God of the whole world,and this is fe- 
houah the Lord, whofe very name,e(l'ence,or being, doth im- 
ply no ktTe,but that he alcne hath being of himfelfe, and gi- 
utth being to all other things. 

The fecond reafon is taken from the benefits beftowed vp- 

The Reafons. 

on his people, Which haue brought thee out of the land of Egypt, 
out ofth: houfeof bondage : Which Egypt was a type of Sa- 
tans kingdome, vnto whom wee were all in bondage, tirl the 
Lord by his Chrift came and dcliuered vs. Now it is an vn- 
thankfull part, as if the Lord fhould haue faid , not to make 
him thy Lord,and Soueraigne onely, vnto whom alone thou 
art beholding for thy freedome , who hath deliuered thee, 
when as before thou wert a flaue, and vnder hard bondage : 
but if thou deny to make mee thy Lord and God , thou (halt 
fliew thy felfe thusvnthankfutl,becaufe that I alone haue de- 
liuered thee, when as before thou wert in flauery, therefore 
thouflhtlt haue none others Gods but me. Here all things are 
moft plaine both to the Ifraelites, and vnto vs : they were in 
Egypt vnder Pharaoh and queftionleffe they did there feme 
other Gods , yet it profited not , but ftill they were in fore 
bondage,toyling continually in making bricke for Pharaohs 
buildings/hey had taske-mafters ouer them moft rigoioufly 
exacting, that they fhould doe their ftintes .and not fparing 
to beate them when they failed ; and which was molt grie- 
uous of all , their male children were appoynted vnto 
the (laughter, fo foone as they were borne, which did 
ftrikethem as much, as continuali tormenting wichfwords 
in their fides, But when through the greatnefle of their 
griefe, thevoyceof their crie came vp to hcauen, the Lord 
Cent Mofes and Aaron with fignes and wonders to deliuer 
them,& by his judgements Co fubdued "Pharaohs hard heart, 
that he was glad to let them goe ; and when hee was agaihe 
hardened, and followed with his forces to bring them backe, 
-the Lord diuided the redSea,andlet them thorow,but drow- 
ned their enemies in the bottome of the deepe- 

Agame,for vs ofthe Gentiles, when we were inbondage 
vnto Satan,who did imploy vs in filthy workes,which it is'a 
fhame to fpeake, and had power ouer our felues and children, 
fo that wee were all but dead men , dead in finnes, and con- 
demned to death euerlafting : when wee were, I fay, in this 
fearefull effcate, the Lord fent his owne Son in the fiefh, who 
in the cro.fe ouercamc, and triumphed ouer the deuill, and 
made vs free,yea,fonnes andlieires vnto God the Father,of a 

Qji king- 







Vices foj bid- 
den in this 

Thefecond Commandewent. 

kingdome inheauenly places. If therefore thou doeft either 
reuerence the Commander, the moft high & mighty, if equi- 
tie be of any force with thee, to giue cuery one his due,and 
if thou abhorre the infamous note of ingrantude:then trem- 1 
ble to fhew any difloyalty any way to the Lord, be afhamed i 
to deny the belt of all his due, and ftudy by all mcaries to i 
(hew thy felfe thankcfull for fo great benefits. Deny not ' 
him thst gaue thee beeing,with the Atheift - 3 neglect not di- 
uine knowledge, with the ignorant; be not loolcly minded 
towards Gods worfhip, with the prophane ; rob not God of 
his honour with the Couetous, Epicures, Selfe-!ouers, and 
Papifts ; but giue vnto the Lord , the loue of all thy heart, 
fearehim aboue all , put thy whoietruft in his holy name, 
and make thy prayers vnto him onely. 

gueft* 58. In which words is thefecond Comman- 
demenr 3 and which is the reafbn i 

Anfw. The feco?id (Imimdement i* ; Thoujhalt not make 
to thy felfe any gran en image, nor the likenejfe of any thirgjhat is 
in heauen aboue, or in the earth beneath, or in the \\>ater vnder the 
earth, thou fli alt not bcty do\\ne to them, nor worfljip them. The 
rcafon fcs For 1 the Lord thy (jod am a tealom God, andvtfitthe 
finnes of the fathers vpon the children, vnto the third and fourth 
generation of them that hate me,andfljeve mercy vnto thoufands> 
in themthat loue me,and keepemy Commandcments. 

Cueft. S9* What are we forbidden in this Comrnan- 
dement * 

Anfw. aA II outward fdolatry,whichis,firft,by making the 
fmageofGod, or of any creature, to bee worjliippcd :fccendly,by 
falling downe before any Image : thirdly , by ftruingCjod accor- 
dingto our own e phan trifles, 

fxplan. This Commandement being negatiue, wee doe 
firft begin with the vice forbidden, which is outward Idola- 
try,euery corruption in the outward duties of Gods feruicc, 
image-making, and image-worfhipping,areondy named,to 
make it the more odious. And wee cab it Idolatry, becaufe 
this word fignifieth a feruing, or w T orilupping of Idols , or 

uttvard Idolatry. 

Images, which in Greeks are all one, the word Englifhed I- 
dols, fign fymga flicw,r(.prefentation,orlikencfle; the word 
Englifhed lmage,fignifyinga liuelypi&ure,or portraiture: 
now this Idolatry is againe fubdiuided. 

The firft is, the making of Images to bee worfhipped , of 
things in;Heauen,either of God, who fitteth in Heailen,as in 
his Throne,or of his holy Angels an J Saints, which giue at- 
tendance about his Th.onw. Of all thefe, the Image of the 
Lord is (imply forbidden, as it is further illuftrated by other 
places of Scripture,che making hecreof may not in any wife 
be attempted. 

i . Becaufe it is impofTibIe,as the Lord himfc Ife fignifieth 
by his Prophet,fay ing ; To whom now "w ill ye liken mce, that I 
Jhould be like him, faith the holy One? Heftteth vpon the circle of 
the earth ,& the inhabitant s t her of are as grajfehoppers^ he jprea- 
deth out the heauens as a curUtine,& ftretcheth them out as a tent 
to dwell in. Looke into the Chapter, and yee fhali fee , how 
greatly the Lorddifdaineth both the workc & the workman: 
and good reafon,feeingcuery Image of the Godhcadjs zdo- 
Brine of-vanitie,znd though mod curioufly polifhed yet a ve- 
ry yfo"£f,yea,it is a tcacherof lyes. An earthly King, or great 
perfon would (tomacke it much, if a paultry Paynter ihculd 
prefume to fet foorth his perfon in bafe colours, without any 
apparance of royalrie or nobilitie, with a fwines head, and a 
Pigmees body 4 and much more trun will the Lord, if by any 
Image man fhall dare to fet him forth;for he mult needs be as 
much belyed, and as greatly abufed, in beingpourtrayted by 
any human fhape, he being immenfe and infinitely glorious* 
this bafe, and not the ten thoufandth poynt of his perfon. 
Wherefore well might the Apoftle fay , that Wee ought not to 
thinks the God head to be like vnto gold or finer, crftone, trramn 
by the art or inuention of man. 

2. Becaufe we haue an expreffe commaund to the contra- 
rie ; Take good heed vnto your fine /(faith the Lord by Alofes) 
for yee faw no Image in the day when the Lordjpak? vnto you in 
Hortb,out of the midft of the fire, that ye corrupt not yourfelues, 
and make you a grauen Image, cfcr. neither can there any tole- 
ration be found heereof, reprefenting God by the Image of a 


The matyng 
of/mgts to 

be vvorfhip. 


Verfe2 2. 

Hcb 2 ig 


i7. 2 9. 





Rom. i.2 3 

Chap. 34.13. 




The fee on d Ccmman dement. 

man,for that the likenes of other b?.fer creatures, is only cx^ 
priiTed,feeing Saint Tan! An reckoning vp the images of the 
Heathen, faith, in way of rtproofe , that they turned the 
Image of the incorruptible God, into the I mo ge of corrup- 
tible man. Moreouer,the Lord hath not onely forbidden to 
make images, but hath alfo ftraightly charged;tha T t they bee 
pulled cowne,and broken in pieces. Inthebooke of Extdus 
he faith, Thcufoalt vtterly ouerthroxv , and kreakein pieces their- 
images. And againe,T>/W/ overthrow their altars, breaks their 
images in pieces, & cut down their groites. And when any King, 
other wife well affeded,hath bin negligent herein,he is bran- 
ded with it,as with a note of difgrace,Tk high places remai- 
ned yet in his dajes. 

Thirdly, becaufe the Lord is wonderfully prouoked by I- 
mages. When the golden Calues were fet vp in aJ^fofes ab- 
fence,how grieuoully did he take it ? how much moued was 
he w ith it? how hardly could he hold his hands from deftroy- 
ing all the people? certainly he was neuer mo; e moued to in- 
dignation,then by this bafe idolatry. If any fball fay, that his 
anger was not, becaufe they would make fome remembrance 
of the true God, but for that they afcribed their deliuerance 
to the Egyptian gods,which were wont to be fet forth vnder 
thefe likeneifes. I anfwerjthat without doubt they intended 
hereby to fet forththe true God;and becaufe their ignorance 
could not better deuife how to doe it, they did it by the fimi- 
litude of calues , the chiefe gods of the Egvptians,amongft 
whom they had liued. For firit,they could not befo fimple,as 
tothinke any worth to be in the Egyptian gods, feeing their 
people had bin wonderfully plagued,andat the laft drowned 
in the fea 3 and they , their enemies deliuered &faued r Againe, 
they proclaime the holy day vnto J ehouah: and laft ly,they on- 
ly deiire fome vifible thing to go before them,becaufe Mofes 
was a long time abfent from them,who was wont by hispre- 
fence to comfort them,andto be^as it were)the Lores oracle 
vnto them,for which purpofe it flould feem rather, that they 
would haue-the golden Calues , fondly fuppofng, that they 
could not haueGods prefence/vnlelTe they had fome outward 
thing,vnto which they might goe with their blind dtuotion* 


^Againft making of Images. 

Fourthly, becaufe Images hauebeene occafions often- 
times ofgroife Idolatry. Gtaeon, who had beenea Champion 
of the Lord, yet making a golden Ephod, procureth the de- 
ftru&ion of his owne houfe,and corrupted all Ifrael : for it is 
faid, that They wozt a whoorwg after it. The brazen Serpent, 
which was fet vp by the Lords owne command , yet turned 
to bee an occafion of Idolatry, fo great is the daunger of 

Laftly , becaufe it is a thing fcandalous to fuch , as bee 
without, the Iewes and Turkes arc hereby hardnedagainfL 
the Chriftian religion , when they compare Mofes his Law 
with the practice of Romifti Catholikcs,who make fo mach 
account of Images, when the Lord hath put them downe for 
fo great abominations. 

Thus yee fee,that (imply to haue,orto make the Image of 
God, is vtterly vnlawfull, or to make any Image to bee 
worshipped. But we muft here take heed, that we make not 
this Commandement ftricter , then the Lord hath made it, 
to cafi: a fnare vpon the confciences of men •. it is true, that 
as the Image,fo the Image-maker, & Image-worfhipp:r are 
alike abominable, & fo be all fuch, as wittingly labour about 
any ornament,or implement,to the fetting forth of Idolatry . 
But God forbid, that euery Image and Image maker, 
fhould bee therefore accounted abominable; forfo the ex- 
cellent Art of painting , feruing in liuely colours fo to ex- 
prcfle our friends abfent, as if they were euer prefent with 
vs,and picturing many emblemes of Vertue and Vice, for 
ornament and delight, fhould cleane be put downe, and our 
very coyne werevnlawfull. 

Therefore here are hrft to be excepted, ciuill pi&ures,for 
the delight and comfort of the beholder : fecondly,all fuch 
asferuefor fome remembrance, tending to our inftru&ion, 
for vertue,or vice, for wit,policy , difcretion and diligence. 
Thus the old Romans offended not, in painting a drunken 
man goggle eyd, foaming at the mouth:thus Time is well pi- 
ctured, baldfcehind, and hairy before : Iuftice withapaire 
of fcales, with the hands and eyes fluit, &c. And laftly ,fudi 
Images,as ferue for good remembrances, to ftir vp deuotion 
Q^A or 




2 f King.i?.4. 






Kind of 
J&ohtoy to 
fall dovvnt 
before and 
worship an 
Jma$e t 

Enfcb, lib 7. 

The fecon i Commwdemcnt. 

or Chriftian affections , without abufe. Thus /*/&//* fetvp 
twelue ftones on the further fide of lordan-, for a remem- 
brance of the miraculous parting of the waters , whiift the 
people went ouer : and rhe people that dwelt on the other 
fide of lordan, fctvp an Altar like that at Ierufalem,for a re- 
membrance , that they were all one Nation, and feruedone 
God ; and many like monuments were there of old, tending 
to the fame ends. Of this commemoratiue nature, was the 
vfe of the • tranfeunt (Igne of the Cro(Te in baptifme, araonoft 
the molt ancient Fathers in the purer times. Nor can I vpon 
due conlideration , fee any iuft reafon why the fame fhould 
not be fo reputed, as it is now in vfe retained in the Church 
of gnglandjbcing intended as a figne meerely monitory ,not 
operatiue ; that is , as putting vs in mind of our duty and 
profession, not as infufing any fpirituall grace or protecti- 
on, or making vp any part of that Sacrament , as imperfect 
without it. I would to God that we all could grow to a like 
refolution about this ceremony. 

The fecondkind of Idolattie, is the falling downe before 
an Image, whether with an intention the better to be put in I 
mindorGod,or of any Saint,or by bowing before the image j 
to giue worlhip to the thing reprefented.or ignorantly only ! 
according to the tradition of the Fathers. For howfoeuer,or ' 
vnder what pretence foeuer,if the knee be religioufly bowed 
before any image,! dolatry is committed, and this Comman- ! 
dement broken. And this is Co plainely fet downe in the ho- 1 
ly Scriptures, as that, were there no Patrons of this xice, it ] 
were fuperfluous to fpeake much. But for their fakes ; rlrft, 

confiderthe beginningof this euill, from whom fprang it ? j 
from any of the Pat; iarkes,Prophets,or Apoftles ? from any j 
of the ancient Fathers of the Church , fince the time of the \ 
Gofpell?No verily : but if Gregory Bifnop ofNeoc#farea,or \ 
Eujebins may be heard,they will tell you,that the vfe of I ma- 1 
ges came from the Heathen, Hdiogabalns, Alexander, Sene- \ 
rm > Hadrian ^ had firft in their Chappels the Images of 
Abrabam 3 <iJMoJes and Chrift. 

\{Theodoret and Augufiine may be heard,they will tell you, 
that Simon Magpu jfirlt offered his o wnc,and the I mage of Se- 

Jgatnjl Images. 

lenc his Concubine,ro be worfhipped by his followers. If Ie- 
rom may be heard, he will tellyou,that the Cretians, whom 
Taul to Tit us fo muJi difgraceth., brought Images flrft into 
the Church. Wicked *J44arccllina began the worfhippingof 
the Images of fo Y1 ft> Paul, Homer, Tythagcras. The filthy 
Gnofticks worfhipped the image o£ thrift and are therefore 
condemned of lrcnens. frenea. moft wicked woman, who 
murdered her owne fonnc fonfta??twe , through a defire of 
raigningjCalled the firir. Coficell,that gaue any allowance to 
Images, and there her flatterers without a?l reafon ordained, 
that Images fhould be bothfet vp and worfhipped. Their 
maine arguments are recorded in the bookeof Charles the 
i Great ; lohn 3 Legat of the Eaft,faid,That God made man af- 
ter his owne Image; there fore it was fir,that there fhould be 
Images of God. A nothcr faid,Th:- 1 no man lighteth a candle, 
and putteth it vnder a bufhell, therefore Images were to be 
fet vp in Churches,&c. 
Secondly, confider what foule errors the Patrons of Image- 
worfhipping haue falne into. <*sf quints faith, Becaufe the 
Crofle reprefenteth Chrift, who is God it is alio to be wor- 
fliipped with diuine worfhip. TSelUrmwe faith,That Images 
are properly to be worfliipped. *sl\oriu5 faith,It is the con- 
stant opinion of our Diuines, that the 1 mages is to be wor- 
fliipped with the fame worfhip , wherewith the thing repre- 
fentedby it , is worfliipped. for? ft ant inns, Bifhop of Con- 
ftance, (aid in the forenamed Councell of Nice ; I doe wor- 
ship the lioly Images with the fame worfhip, with which I 
worfhip the confubftantiall Trinitie. Iohn s the Legate of the 
Eaft«The Image of the King,is the King , and fo the Image 
of God is God,and therefore if any manworfhippethit with 
the fame wor(hip,he finneth not. 

Neither is there errour herein onely , that they giuethe 
worfhip of the moil glorious God, to wood and ftone^to the 
worke of mens hands : but in that they Deih"e,&makeaGod 
(asit were)of euery relique about Chrifts body s the napkin, 
linnen-clothcs,&c. Yea,of euery inftrumet vfed to torment, 
and teare him vponthe Crofle as thefpeareandnailcs ; wit- 
nefle their hy names made veto them. To the Crofle theWay 5 
- 6 Crux 


jron.Ub % 2. 

Caluin 7*« 




kb,$ % cap6. 


Cm* CroJJii- 

The fecoxd Comm&vdement. 


Efay 2.8,9. 
£fay 4.6/ 

Genjf« 4 , 

O Crux,aue,Jpes vnica,ange pijs iuftitiam,reifque dona veniam: 
that is ; Hayle O Croflfe, our onely hope,encreafe righteouf- 
neflfe to the righteous,and giue pardon to the guilty, Tothc 
Speare they fay ; Am ferrum triumphde, in trans peEbustuvi- 
tale, coft&pandis oflia. Foecundata in cmore, fcelix haft a 3 nos a- 
more, pertefixifaucia : that is, Haiie, triumphant iron, thou 
entring the vitall bread, did open the doore of the rib : O 
thou that were made fruitful by his bloud,Oh happy Speare, 
wound vs with the loue of him, which was wounded by thee. 
To the cloth, with 'which his head was bound, they light two 
Candles, and by the Acolich it is exhibited to euery one be- 
ing vpon his knees to be adored,andreuerently ki(fed,&c. 

This groflfe and palpable erring from the truth,following 
vpon the vfe of linages, a man would thinke fhould be fuffi- 
cient alone to make Ircuge-worfhipping odious to all , but 
onely to fuch, as are giuen ouer to ftrong delufions , to be- 
Ieeue lyes : for, who would drinke of that cup, the bottome 
whereof hee feeth to be full of poyfon ? or who would lie 
downeinthat channell, the ftirring whereof caufethamoft 
horrible (tench. 

Thirdly, confider how they are derided and mocked, that 

bow before Images. The Pfalmift,euen as if hee fhould fet 

forth the vanity of babes and children, about their puppets 

made 'of clouts, fodoth he afcribe the Heathen •, Their Idols 

are /liner and gold, mouthes banc they, and Jpeake not, eyes &fee 

not, ear es and heare not, and nofes andfmell not, &c. They are 

like vnto them that make them, andfo are all they that put their 

trufi in them .'that is,they haue euen as little wit and reafon 

as they. And Efay mocketh them thus,faying-, Both the Q>un- 

trey -man, and the T^oble-man , botyeth himfelfe to the worke of 

his oVc>ne hands* And againe \They bring forth gold out of the 

pouchy and finer is Weighed in the ballance , they hire a founder, 

Who maketh thereof a god for them, they carry him, they heare him 

vpon the jhoulder ,and fet him in his place, Sec, 

Fourthly , confider how greatly the worfhipping of I- 
mages or Idols ( for they bee all of one baftard brood ) hath 
beene impugned by all holy men from time to time. Jacob, 
when hee had once knowledge , that fomeof his houfhold, 

fauoured J 

Cdgawft lwage-rv or flipping* 


2 Kings 2,;, 

2 Kings 1 % 

fauoureel,and kept images, hee tooke them away, and hairing 
ready no other meanes to deftroy them, he hid them vnder an 
Oake,where they might neuer come to light againe.t^/0/b 
was Co much moued at the golden calues, as that he c culd not 
be quiet > vntill that hee had broken them in pieces, beaten ' Exo ^5 2 - 2 ° 
them to powder, caufed the people to drink them,& deftroy-, Vcrl * 2 • 
ed three thcufand of them by the fword of the Lcuits. fo/iah \ 
did burne with fiich zeale againft thefe Idolaters, as that he 
put them to death , and burnt their bones vpon the altars of 
Baal. Hczckjah {pared not the very brazen Serpent being 
worfhipded,but brake it in pieces , though at the fir ft there 
was an holy«vfe thereof. The Chriftians of thePrimitrue 
Church were at fo great defiance with I mage-wor (hipping, 
that they would not eate of the meate offered to Idols, they 
would rather.chufe to die, then that the world feould hauethe 
leaft occafion tothinke, that they cenfented to the woriliip- 
ping of Idols. When the manner was amongft the hcathen,to 
weare a garland vpon their Errperours birth-day. for the fu- 
perftitious honoring of him: the Chriftianshauing garlands 
offered them, carried them in. their hands, and reiufed to put i 
them vpon their heads; and being asked the reafon ; becaufe, ' 
faid they, wc are Ghriftians: and thus they indangered their 
liues,as w^tneffethTm/z/Z/rf^who wrote his booked Ccrcna 
militis 3 ifthe Sbttldters Ga'rland^m the deftneeof them. When 
JpJran the Arcftata had cunningly brought the Chriftians to 
cait etiery man a giaiie of Inanfe into a Cenfercf fire, 
wherein perfume was made to ]dols;they vnderftanding his 
deceit,came and caft downe his gold wherewith lie had hired 
them,and offered them k lues to mart) 1 dcme,to expiate this 
heinous offence. 

Fifthly,eenfider,that the meanes which hauc been vfed to 
eftablifh lmage-woifhipping,are a'together carnall: euen as | 
Nebuchadnezzjirs golden image had fo many of all forts to fal Dan.j.2. 
downbefoieit. Firft,the violent and peremptory command 
of the molt haughty King.Secondiy. the acceptation andflat- 
tring cf Nobles and Of] cers. 1 hiidly,the glittering and al- 
luring rr.atter,of which I mages are made, viz.. Golc;:nd Sil- 
lier. Fourthly, their ou: ward foime and beautie ; beingmoft 
^^^^^^ curioufly 


firue God 
accord ng to 




The fecond Commandcmern 

curioufly wrought,and apparelled. Fiftry,moft gricuous pe- 
nalties threatned to thofe, that refute to bow themfelues. 
Sixt!y,inchanting mufick of all forts. Andtherfore the thing 
it felfe was futably carnall, and deuillifh, and all fuch of che 
like fort, which are inticed by thefe flefhly,or com- 
pelled through feare to fall downe before images. 

7 . The third kind of outward idolatry ,is to ferue God,ac- 
cording ro ourowne phantafies, either by a kind of worfhip, 
which wee our felnes haue inuented , or other men for vs, 
meerely out of their owne braines, or by retting in the work 
done bodily,and outwardly 5 orlailly,by feruing God witlv* 
out repenting vs truly of our finnes. For all th^fe are abufes 
in .Gods feruice,and he is hereby made an I doll. 

As for the firft, molt true it is , that not onely the whole 
Churcli y but alfo eaery particular Church hath libertie and 
power to ordaine conuenient Rites and Ceremonies for the 
better furnifning, and commending the outward feru ice of 
God. Crf////>?.f iodic iousrefolu t ion herein I prefcrre before 
a thoufand ouerlnfty difrobers, who would haue all outward 
worfhip (tripped ftarke naked? he in his lnfiitnts, 
Scc^o.Dominm tot am vera iHftiti£fumm>im J crc. God hath in 
the Scriptures euidenly fet downe the whole fumme of true 
righteoufnes,and all the parts of his wormip,without omit- 
ting any thing neceffary to our faluation. But as for out- 
ward difcipline and ceremonies , it pleafed him not to pre- 
fcribe in particular what we fhould follow, in as much as he 
forefaw,thatthis dependeth vpon thediuers eftate of times, 
and knew very well , that one forme or fafhion in thofe ex- 
ternals would not fit all ages. In this cafe therefore wee are 
to haue recourfe vnto the generall Rules (namely ,of Order, 
Decency, and Edirication,)which maxims are to be diucrfly 
accommodated , according to the manners of euery people 
and age,as fhal be moft auailable for the good of the Church. 
' Thus in effed filuin, which mee thinkes,fhculd allay the ve- 
hement raihnefle of fome, who peremptorily conclude , that 
in Gods feruice,no externall Rite,Gefture,or Habit is to be 
impofed or admitted,withoutexpre(Te authority of fcripture. 
But as this Axi& fhutting vp the gates agamft al ceremonies 

deuifed I 

Againfl Traditions , 

22 1 

deuifed by man,is a kind of nice fuperftition,fo on the other 
fide , to fit open all doores, to breake downe all bars and 
hedges,by neglect of thefe generall rules,andhand ouer head 
to take vp from lew or Pagan, whatfouer occurreth ; this a- 
dorneth not, but ouer cloudtth and polluteth the fincere wor- 
fhipofGod infpiritand truth. Verily it is no lefle then a 
fantaftique Idolizing, to obtrude vpon Chriitian people,as 
parts of Gods worfhip,a loade of duties, and performances, 
inuented and impofed without either fpecial or general war- 
rant out of the bcoke of God. Which,if they were inftituted 
as circumftances tending to decency and edification, and as 
vpon occafionabrogable,the prefumption were lefie;but be- 
ing thruft vpon the Thurchas doctrines, and performed by 
the people as part of the EiTenceofGods worfliipjfurcly they 
aduance not, but rather enacuatethe woifhip of God. In 
vainedoe they Veorfljip me (faith the Lord ) teaching for doElrines 
the precepts of men. It is vanitie then, and idolatry, which is 
dayly pra&ifedin the Church Rome , where traditions of 
men arereceiued,and followed, euen as the holy Scriptures •, 
yea(which is horrible ) before them, and againft them ; It is 
afarre greater wickednes accounted amongft them, to omit 
auricular confefsion once in the yeare, which was inuented 
by man, then to leade a vile life all the yeare long : to tafte a 
little fk fh vpon the Friday, then to wallow in the filthy finne 
of vnc!eannes:thata Priett be coupled vnto one lawful wife, 
then that he defile himfelfe with many whores : to neglect a 
vow of going on Pilgrimage, then to breake the neceiTary 
vow of obedience in diuersMoralland Chriftian duties to 
God and man, &c. and therefore, whereas any light punifh- 
mentfufficeth, when Gods lawes are broken, fuch as breake 
any of their traditions are punifhed withimprifonment, ba- 
nifhirent , death. Neither doth it make any whit the more 
for their iuftification,whereas they pretended them to be the 
; Traditions of holy men,andancienr • for this was the colour 
or the Phari(ies,theirs were the Traditions of the Fathers,)' et 
they were threatned for teaching, & following them, as Pa- 
piits doe at this day. Yet on the other fide this hindreth not, - 
but that a true ChriftianChurchmay without any imputati- 
. on 

Efay 1 9. 1 3 



this Com- 



Chap. 1 4. 

Gal, 4 . 

Rule. i. 
Rules of cir- 
vnder the 
Matth.3.1 5. 
i.Gor,i 4 . 

Rnle 2, 

The fecond Commandemcnt. 

SxpUn. Tnis duty of doing all the parts of Gods worfliip 
accoidingto his will, &c. doth neceflarily follow vpon the 
contrary forbidden, viz, the following of our owne heads in 
theferuiceof God; for if we may not make our phantafies the 
rule of our doings,then certainly Gods word alone mud: bee 
our rule in all things. Againe, our God is fo wife and proui- 
dent for our good,as that it cannot,but be a great difparage - 
ment vnto his care ouer vs,to think,that he hath left vs at fix 
and feuen,in matters of fo great moment, as the parts of his 
worfhipbe. In the oldTeftamentthe temple was diftin&ly 
plotted out,&alfacrifices particularly prefcribed. And in the 
new Teftament, the Lord diredeth his difciples.not onely in 
the matter, but in the manner of fafting,praying,and giuing 
of almes.Saint Paul fetteth down the manner of rightly com- 
ming to the holy Communion 3 & how the word is to be prea- 
ched and heard. But yet there is difference for matter of cir- 
cumftance betwixt the old Teftament, and the new. In the 
Old, as in the infancie of the Church,euery particular is fet 
downe about euery duty (for that was the time, in which they 
were vnder age) but in the New , as in the Churches riper 
age, we haue onely generall rules,according to which we are 
to be ordered in all particulars. 

Firft,all things are to bee done in order.and not confufed- 
ly;the Author of this is Chrift Iefus,whenas he offered him- 
felfe to be baptized of lohn, vrging him to doe it for Orders 
fake,for thus faith he, ought \\>e to fulfill all right eoufae fife : and 
Saint Taul teacheth the fame concerning prophefying , that 
one onely mould fpeake at a time , and the reft be filent, till 
that he had vttered all which he had to fay. Hence it appea- 
retruthat alldiforder about Gods feruice,is a fault not to bee 
tollerated,either in vndue comming to Church, or going out 
or walking,(leeping,talking,or by hawkes,doggs, or vnruly 
children, which breed a confufion in the Congregation, or 
when any fhall prefume to teach , or adminifter the Sacra- 
ments publikely without a calling. 

Secondly, all things muft be done in the greateft humility, 
and higheft reuerence towards him, whole feruice it is when 
any preach or pray, or ioyne with others in thefe duties; men 



Rules for circumjijtnces. 

muft bee vncouered , women muft beecouered, not onely in 
praying , but alfo as I thinke(yet heerein I referre to the 
laudablcftcuihrneof ourChurch) when the Word of God 
is read : for this is the preaching of the Prophets an \ Apo* 
ftles,who were infallibly guided by the Spirit of truth. The 
ThdTalonians are commended for this , that they receiue the 
word,as the word of God. *P*#/ with his company is noted 
to haue kneeled in prai r,euen vpon the bare ground,&anci« 
ent Chriftiansto haue flood bare-headed all the time of their 
being in the Church. Which reproueth greatly bur irreue- 
rcnce,either of Miniftcrs in readings preaching,as if they 
were vttering table-talke,or of people in fitting at the time 
of prayer,lying along, fleeping, or proudly behauing them- 
felues any way; the Turkes fhall condemne them through the 
reuerence which they vfe to the Alcharon of Mahomet. And 
this feemeth to me to iuftihe our reuerent and humble recei- 
uing of the holy Communion,with the moft fubmiffe gefture 
of kneeling, which many impugne , but without fufEcient 
; ground It mattereth not that Chrilt fat, he fat alfo preach - 
ing,but we (land ; and I am perfwaded if we mould kneele, 
and the people kneele in hearing, to exprefle our vnworthi- 
| neffe about thefe holy things,though we differed from the A* 
' poftles,and Chriftians of the primitiue Church, wee mould 
not offend at all. 

Thirdly, all things are to be done without {hew of vaine- 
glory: for this was the great fault of the Pharifies; and Chri- 
ftians are warned to take heed of it, in their praying,fafting, 
andgiuingofalmes, we are nottodefiretobefeene of men, 
that we may haue their prai'e,but in our priuate deuotion to 
be mod priuate, and in publike, hot to affect notorietie, by 
exceeding the reft of the Congregation in iighing, groning, 
knocking the breart,&c. 

Fourth'yjallchings aretobee accompanied withJoueto 
our rieighbour, an J zeale for Gods glory : for without lotie, 
whatfocuer we do,is as a founding bruf^.or a tinkling cymbxll : 
if zeale be wanting,and we beluke-warme,we fhall be offen- 
i\u& tcr the Lords ftomacke , and hee will fpue vs out of his 
mouthy Wherefore if the Minifter fhall preach coldly, or the 
( R P e °pl' e 

I Cor. i r 

i Thefz. 

A&CS 20* 


Rnle \l 

i Cor.13. 


226 \ 

Thefeand Ccmmdndemm. 



iTh€f #5 .2 2 


people heare coldly, if they (hall together be luke-warme in 
prayer,and praife giuing to the Lord,therc wil be a facrifice 
indeed,but for want of the fire of zeale, vndre{t,andfuch as 
the Lord cannot digjeft. Therefore IctTaul his zeale,and7V- 
ters 3 and Steuens be imitated by Minifters 5 by burning inthc 
fpirit againft gt oiTe abufes , by earneft exhorting to repen- 
tance with moll erTe&uall words,and by reproouing with all 
boldneiTe,the gainfayers of the truth rand let the zcale of the 
godly in 7^ehcmUhs time beeimitatedby our pepplc, by gi- 
uing the greateft, and mod hcedfull attention, by lifting vp 
the hand in prayer, and adding to the Minifters petition, A- 

Fiftly, all things are to be done without {hew of Idolatry, 
according to that, ssfbjiaine fiom all appearance of enill : and, 
Touch none vnckane thing, &yefhalbe tnyfomtes and daughters, 
faith the Lord. Therefore of old, the Temple was garniftied 
without Images,and newly the Lords Supper made of naked 
elements. Which if it be fo, how can the Church of Rome 
be excufed,beingfull of reprefentations of heathenifme; and 
in the very Sacrament, hauing the Image of a Lauibe vpon 
their Waft r cake ? If any fcruple ftiallarife hereupon pouch- 
ing the CrOlTe, Copes, and Surpliflcs, vfed in the Church of 
England ; It may well bee fayd , that they were vfed in the 
Churches purity ,and had not their beginning from Religion 
corrupted, and fo are not refemblances of things meerely 
naught,but firft good,a ft er wards peruerted. So that if it be 
reply ed,that when thefe things are vfed, there is an outward 
face of Popery : I may as well fay in like manner of Gods an- 
cient Catholike Church : Euen as,whenthepeop!eofIfrael 
had facrificed to *JMoUch> & other Baals 3 fuch as afterwards 
did offer facrifices vntoGod,madefome rcfemblance of their 
abomination,for that both offer facrificc,and conlcnt in fame 
ceremonies; yet it followeth not, that their facrificing is vn- 
lawfull, becaufe that is cut off, which maketh it naught : fo 
when thefe things are v^ed in our Church , it folio wcth not, 
that they muft be naught, forfome ill refemblanee \ becaufe 
that is cut off, which made them naught, they had them yoa- 
ked with Idolatry and fuperft ition,we with the truth 

The reasons of the Commandcment. 

gtuft. (5i. Whence is the rcafon of this Comman- 
dement taken? 

A nfw. Partly from the punifhments to be i?jfiitted vpon fitch , 
as breake it vnto the third, and fourth generation ,and partly from 
the benefits to be be flowed vponfuch as keepeit vnto the thou fond 

8 x plan. The rcafons vfed to perfwade to the obedience 
of this commandement be of two forts, the jfirft of terror,thc 
fecond of comfort. Their cftate is mod terrible, whofoeuer 
they be,that dare to offend here, the Lords iealoufie is kind. 
led againft them, and hee will punifh both them, their chil- 
dren,and their childrens children after them. Their danger is 
fet forth by three degrees. Firft,their fin is fuch againft the 
Lord, as his flnne is againft a iealous husband,that violateth 
his wiucs chaftity,no price will appeafe an husband thus 
prouoked,but he will kill the adulterenand as greatly inccn- 
fed is the Lord againft thofc that commit idolatry, it is fpiri- 
tuali adultery, the Lord had married them vnto himfelfe,that 
like a good, and obedient fpoufc, they might be to him only; 
but they haue communicated their loue vnto others, either 
ftockes,or ftoncs,or the inuention of their owne braines. 

Secondly,euen as the adulterers fault extendeth notonely 
to the blemifhing of himfeife , bat of his children alfo, who 
are infamous vnto many generations after;fo he which cora- 
mitteth this fpirituall adultery, doth ftirre vp the wrath of 
God , not onely againft himfeife, but againft his pofterity, 
which as a baftard brood (hall bee in difgrace with the Lord, 
vnto the third,and fourth generation. 

Obietl. Thus the Lord mould not be fo hee profef- 
feth in E^f chief t Thefoule that fmneth , flialldte 3 oneflull not 
die for thciniquitie of another. 

Sol. It is co Timoniy feene,Like fathers,like children;and 
in this cafe is the Lords threatning,of vifiring (ins of fathers 
vpon their children, vifj they makingtheir fathers fins their 
owne,by imitation, as commonly they doe. Therefore it is 
not faid,that he will vifit the fins of the fathers vpon all their 
children, and etiery one of them, neither vpon the childe of 

R 2 euery 


Reafons of 
tbn cowman" 
forts: i, of 
terror, i. of 





Thefecond Comman dement. 



Reafim of 
the [aond 
f§rt tfiom- 



cuery fuch father : for it is pofsible,as E^jchiel flieweth,that 
a wicked mans childe may abftaine from treading in his fa- 
thers fteppes, and then the Lords wrath is pacified towards 
him,what{beuer his fathers wickednelTe is. 

Thirdly, as an hone ft man accounteth the Adulterclfehis 
wife, and her companions, his greateft enemies and haters : 
fo doth the Lord account of Idolatours , they bee haters of 
God, and therefore he hath euer willed his friends to abftaine 
from familiarity with them,andtocutthemorT,andtoroote 
them out of the land of the huing,withoEt putting difference 
betwixt ftrangers and kinsfolkes. So that Idolatry is amoft 
vnnaturall finne, for all the Lords lcue in creating , prefer- 
uing, and multiplying his blefsings, he is requited with ha- 
tred and enmitie, which is a certame argument of the Lords 
hatred againft them, as our loue of the Lord is an argument 
of his loue vnto vs : and if the Lord hateth them, all the crea- 
tures are againft them, they lie open to all dangers; 

The fecond fort ofreafons here vfed,is taken from the be- 
nefits, which the Lord promifeth to beftow vpon fuch ,• as 
keepehis Commandements.Firftjthey fhal haue mercy (hew- 
ed them, Gods blefsingsof all forts fhall be vpon them and 
theirs,in the houfe,and in the field,in their out-going,and in 
their comming in, in their corne, and their cattell,and in all 
things that they put their hands vnto , and when mercy will 
ftand them in mod: ftead , at the laft moft terrible day , the 
Lord will fhew mercy vnto them , and fpeake comfortably, 
Come ye blejfed of my Father receiue the kingdome prepared for 
you, from the beginning of the world. Secondly,they mall hauc 
mercy fhewedthem in their pofterity,vntothe thoufand ge- 
neration, that is,far longer then the wicked (hall be punifh- 
edin their pofterity, fo much doth Gods mercy exceedhis 
anger and feuerity. 

And this is commonly feene , euen in the things of this 
life, wicked men often comming to mine , and their houfes 
being quite caft downe, and if not in their ownedaies, 
yet in the dayes of their children , their goods which they 
haue heaped vp together in great abundance, are foone wa- 
fted, and fcattcred abroad:whercas the fincereworfhippers 


The rcafons of the fecond Commandement. 

of God are wonderfully profpered, and their children for the 
mod part after them are largely prouided for , according to 
that of the Pfalmift : / hone bin young, & now am old, yet neuer 
did Ifee the righteous for faken, or their feed begging their bread. 
I f it falleth out otherwife , as fometime it doth : it is either 
becaufe they degenerate,and are not like their righteous pa- 
rents^ tjilanajfehwzs vnlike to his godly father Hezxki*h> 
and in this cafe it is threatned , that me child fhall die i not- 
withstanding his fathers holines: or elfe becaufe of too much 
confidence in the world , and worldly things,as Danidcon- 
feffeth, that he thought he fhould neuer be moued, but he was 
caft out of his kingdoms by hisfonne aAbfolom : and if the 
children of righteous parents (houldeuerenioy profperitie 
here,it would make them think it not to come of mercy, but 
as hereditary to the righteous for their workes, and Co Gods 
mercy fhould not be fo much depended vpon, and magnified: 
or laftly,for the probation and triall of them,that their gra- 
ces might mine the more,and be perfec"tcd,as it was with lob, 
whofe patience had not bin fo admirable,had not his afflicti- 
on bin fo great. So that the Lord in promiiing mercy tothou- 
fands,is fo to be vnderftood, as if they walke in their fathers 
fteps,if he fceth it not neceffary to croffe for the remoouing 
of worldly affurance , or for the reuiuing or perfecting of 
grace in them. 

Secondly, they which keepe his Commandements,are ac- 
counted the Lords friends and louers , which is the greateft 
grace in the world : for the Lord Chrift to exprefTe his loue 
to his difciples, faith,/ haue called you myfite?ids ; and hereby 
faith he, yee ftiall know that yee loue me , if yee keepe my 
commandements. Comfort enough therefore there is in the 
fincere worfhippingof the Lord , and terrour enough in the 
contrary- : wherefore let the punifhments tertihe thee, and 
make thee afraid of all kinde of Idolatry , let the mercies 
allurethee,and make thee frame thy felfe aiwayes fotoferue 
the Lord as he requireth. 

£ue(l.62. Which is the third Commandements 
Anfw. Thouflialt not take the Name of the Lerdthy God in 
R 3 iiaine: 



Wljy righ. 
t eon 1 mem 
children are 





Treach I . 




The third Commandment. 

va'me : for the Lord Will not hold him guiltleffe , thattaketh*his 
name in vaine* 

S&eft* 63 • What is here forbidden f 

Anfw. All abufwg of the names of God which u,Firfi by blaf- 
p hcmingyor giuing occafion to others to blafp heme t he f me. Second- 
ly JjyfWearingfalfely deceitfully ,r a JJjly, commonly ,or by creatures: 
Thirdly, bycurfing, and banning: Fourthly, by voting things im- 
pofsible,or , vnla^full i or ncgkilmg cur voices made vnto Cjod. 
Fifthly 3 by lightly vfing the holy name of Gcd.or his Vvord: Sixt- 
ly 3 by vaine proteflations , and ajfeuerations. 

£xplan % This Commandemenr being negatiue,giueth oc- 
cafion againe to begin with the vice forbiden, which is, all 
abufing of Gods holy name : for the honour of God is the 
maine thing aimed at in the rlrft Table, which is, when he is 
fetvp in the heart, that is the intent of the firit commande- 
ment - } by the parts of his outward worfhip rightly perfor- 
medjWhich is the intent of the (econd ;by the magnifying of 
his name in all things, which is the intent of the third: and 
byobferuing rightly the appoynted times of his worflup, 
which is the intent of the fourth. 

Now,that the Lord may be honoured in all things,the abu- 
Ccs are to be noted, and taken heed of. The firit is blafphe- 
ming,&c«Conccrning which,notefirfr,that it istofpeakany 
thing derogatory to the glorious attributes of the all fuffici- 
ent Creator of all. The word fignificth the hurting of a good 
name by difgraccfuUpeeches,& thus largely it is llafphemy, 
whereby man is difparaged,as \x\JSaboths example, he is laid 
tohaue blafphemed both God & the&ingjas alfo,wherby any 
doctrine is difgracedjthus Paul ihe fourth,a. Bifliop of Rome 
blafphemed the holy Gofpell, when xnto1> embus a Cardinall 
he called it a fable,fay ing* O how much hath this fai le con- 
cerning Chrifr ,gaired vs. And Bonner here in England blaf- 
phemed the doctrine of the Apoftle Paul, when vnto one Mils 
a Martyr,he alledgedthat faying of the liberty of a woman, 
her husband being dead,and faid,that when her husband was 
afleepe,fhe was at libertie for another man. 

Laftl) ,it is the greateft blafphemy , when the Lord is dif- 


i^fgainJtEUjpbcmy and Swearing, 

graced , as by Pharaoh , who fa id vnto sJMofes ; Who is the 
Lord, that Ifljould let the people goc . And by Senacberib, who 
alleaging vnto the people, bo v the King of AfTyria had de- 
ftro/ed all people, and burn: vp their gods,asked, who is the 
God of Ifrael, that hejljould deliueryou out of mine hands f as if 
they mould hauefaid, hee is of nofuch authority and power. 
i. This finne is mod odious : for amongft men, Take away 
his good name, (wefay)and cake away his life;So,take away 
the Lords good name, and put him out from hauing a being, 
and fill the vyorld with damnable Atheifme. 3. A man is 
made acceflary vnto it, by giuing occafion to others, to b.'af- 
pheme, which is, when a mans profusion is holy and Chri- 
frian,and yet his practice lewd 3c wicked,which raifeth this 
blafphemous opinion in others, that the God which hee fer- 
ueth, is like vnto himfelfe. 

With this the Iewes are charged by the Apoftle,fay ing;tbe 
name of(fod is blajpbemcd through yon, amongfi the Gentiles. And 
Nathan telle th Dauid^hxt he nad caufed the enemies of God to 
blajpheme by his adultery: for we vfetofay, Like will to like: 
and Angufline doth from hence conuince the Heathen , that 
their gods were filthy Idols,becaufethey did reprefent them 
withobfcenc and filthy fpe&acles , and were not taught to 
line in any vertuous ; or commendable courfe of life by them. 

And may not :he lewes and Turkes vfe the fame argument 
againft the Papifts for their authorifed idolatries,and faper- 
ftitions? Andagainfl the Proteftants, for their drunkennes, 
whooredomes, prophannefle, and many more abominations, 
though not authorifed, yet too much winked at ? yea,they do 
daily hence take occafion to blafpheme the name of our God, 
as though hee were not :he true God, his feruants being fo 
wicked. And well may they thus thinkeof our God/ceing 
that the wicked man doth himfelfe thus blafpheme God in his 
heart * Tbefe thwgs thou didfi(izkh the Lord>W Vebilft J held 
my peace, thm thought efi that I Xvas like vnto thee. 

Thefecond way of abufing Gods name, is by fwearing 
falfly,which is, when a man fhall fwearcthat a thing is true, 
which hee knowethto bee iaife, or which hee knowcth not 
to bee true, thus they did fweare falfly,which were fuborncd 
_ R 4 by 


2. Kings 19. 


Hb.i t cap.3z 



Breach 2, 




2.Sam,2i # 

Ioflma 9, 


Matth. 5.33, 

cap. y lib t i. 

The third Commandments 

by Je^abel, to teftifie againft T^aboth, an J againft Chrift,zs 
touching the deft ruction of their Tcrrplc," Vvhen as they 
knew nor, that hee meant the Temple of Salomon. Second- 
ly ,by fwearing deceitfully, which is,when a man ilial afftrme 
any thing vpon his oath,that he wil pcrforme and do it, when 
his intent is otherwife, or not doe it,when his meaning is to 
doe it ; or. when hee fh'all be carelefle , and negligent of his 
oath,andofthis wc haue noPreiident, as I remember, in the 
holy Scriptures, butonely that of Saul, the forfakenof God, 
who brake the oath, by which I&Jhua had tyed all the people, 
not to doe any hurt vnto the Gibeonites , arid the oath by 
which i e bound himfelfe vnto Vauid 3 v\ot to hurt him,as it is 
likely. For lafoua when hee had bound himfelfe by an oath, 
he was mcued with fuch rcuerence hereunto,as that, though 
he were deceiued,he would not break it,no,nor yet the wick- 
ed Iewes, which had tied themfelues by an oath to an vnlaw- 
fdl a&,to kill Taul, but that they were by Gods Prouidence 

And both thefe kinds of vnlawful fwearings,are common- 
ly called by the name of periury,the odioufnefle of which fin 
will the rather appeare, if wee confider : Firft, how much it 
hath euer been abhorred,euen by heathen men, and voyde of 
true godlineffe. The Pharifies themfelues forbad forfwear in g 
amansfelfe,and commanded men to performe their oathes 
vnto the Lord. And Saint aAugufiim reciteth an hiftory of 
Marcm ArtkulM Rectus, a Prince among ft the Heathen 
Romans, who being captiue, taken by the Carthagenians, 
was (tnt home to his Coutry-men,being rirfl bound by oath, 
if he did not efFed this , for which hee was fent,w'z.. an ex- 
change of Captiues, Carthsgenians for Romans , he fhould 
returne to them againe. Hee, when hee cculd not preuaile 
with his Country -men, or rather would not,forfomuch as he 
thought it vnprofitable for the Roman Common-wealth, re- 
turned againe for this oathes-fake , which was taken by an 
I doll-god, and then was put into a verTell of wood made of 
purpofe, either fide being full of ftiarpe pointed awles, or 
bodkins, that he might notleaneany way, but be wounded 
by them , and thus he died a moil cruell and bloudy death, 


Of common [ivcariitg a 


chufing rathei 

this, then to be forfvvorne. Much more then : 
fhould Chriftianshauing taken an oath by the true God of, 
hekuen, abhor the breaking thereof, whatfoeuer they fhould 
lofeby obferuingit. 

Confideragaine, that by periury God is made Patron of a 
lye, which is the deuils owne propertie ; for hee is a Lyar, 
and the father of lyes : for the Lord is called to giue teftimo- 
nie vnto a lye , which is the greatcft indigmtie in the 

Moreouer , confider that the periured perfon prayeth a- 
gainlt himfelfe , and bindeth his foule ouer toeu-rlafling 
torments , for fo much as hee deflreth the Lord fotohelpe 
him 5 as it is a truth , vnto which hee fweareth ; and on the 
contrary fide then, to plague and punilh him , if it be a fal- 
fhood,and this is meere madnelTe and vnnaturalneiTe •, it was 
ncuer heard, that any would pray againft themfelues,butail 
they can for themfelues. Confider alfo that it is the bane of 
alliocieties, and the very highway to hdlifh con fu lion ; for 
that ifoathes fhal! be taken falleiy, Kings will be 1 y rants to 
their fubiects, fubieds Tray tors to their Princes ; Magiftra- 
tes,Wolues vnto the people , Minifters , Dcuourers of the 
Lords flock; Neiglibour-nations, Cut-throats to one ano- 
the^notwithltandngany league betwixt them. 

A third abufe in (wearing is 9 to fweare rafhly, and with- 
j out due consideration what an oath is, and by whom it is ta- 
I ken ; for fwearing rightly is a part of Gods worlhip, and 
' mud be done with high reuerence , as Jacob is noted to haue 
1 fworneby the feare of his father ffitac. Fourthly, fwearing 
I commonly in our communication and talke one with ano- 
I therj which we are by Chrifts owne authority forew r ai ned to 
I ^°; f fiy v?Jtoyou,fo:care not at all, neither by Heauen,for it is the 
\l'hrone of Cod\nor by the Earth, font is his Fcct-ftoole, &c. 
Whence doe arife thele three conclullons , neccflary to bee 
considered of, by all common fwearers. 

Firft , that it is a very childifh thing to fweare by crea- 

i. Becaufe (as our Lord elfewherecxpoundeth himfelfe) 
He that fweareth by the Temple, ftycarcth by him that dVeellcth 

therein : 

Breach 3, 



Gen. 31,53, 


Matih,5.- 3 3. 






The third Comrnan dement . 

therein : So he than fweareth by creatures, fweareth by God, 
who created them, and yet he will no: be heard to fweare by 
thefacrednameof che Lord •, asifa child, abhorring any bit- 
ter thing , orpoyfon, ihould notwithstanding take the fame 
vnder a little fugar. 

2. Becaufe hee calleth vpon dumbe things, that cannot 
heare, he bringeth them to patronize his cau(e, that can nei- 
ther hurt, nor helpe : like vnto "Bads Priefts.vnto whom hee 
was not able to giue anfwere, though they called vpon him 
from morning, tillnoone-tide : or like infants ? that prate vn- 
to babies made of clouts. 

5 . Becaufe that hauing taken vp this childifh cuftome of 
fwearing, they are no whit daunted, either at the autho r ity, 
or charge giuen here againe by our Sauiour Chrift, no more 
then children (that are yet without all vnderftanding)are 
moouedto leaue any foolidi quality, whatfoeuer, and how 
great foeuer he be,that doth admonifh them thereof. 

• Secondly, it is a moil vngcpHy thing to vfe common fwea- 
ring. i . Becaufe the deuill is the autoour hereof: (or Jet yea 
be yea 3 faith he, an A your nay , nay, for \\> hat foeuer is more then 
thefe^mmeth of the eidll me. 2. It is to agree with the Pha- 
rifees,whodid not forbid fwearing by fmaller oaths. 3. It is 
an argument of a prophane perfon. All things fail out alike 
to all (faith the wife mm)to the cleane and the vncUane, to him 
that ffreareth, and that feareth an oath : in which words , he 
maketh fwearing an euident proofe of a prophane perfon. 
4. It is a great indignity offered vnto the Lord to call him 
to witnefle to euery trifling matter, as the common fwearer 
doth ; no man will offer the like to his familiar fi lend, much 
leflfe to a greater perfon. 5. It is hereby derogated from the 
mateftie of the Lord, in whofe roome bafe creatures are pla- 
ced : at which our Sauiour aifo glancetli, when hee faith,that 
heauen is Gods throne , as if he fliould haue faid, it hath no- 
tlvng in it worthy the fwearing by , it is not God, but his 
feate , and the earth his footltoole. 6. Becaufe it is moft 
ftrakly forbidden both here, and by Saint lames who pro - 
poundeth it as a prime,and mod neceflary charge 5 'Before all 
things my brethren Sty ear c not. 

A Thirdly, 

i^gainfl Cuyfing. 



Amos S.i 4. 

Thirdly, to fvveare by the Maffe, by the Rood, is wicked in Conchy 
an higher degree,becaufe all tbefe hauebeen made Idols; and 
thus confidered,Gods greareft enemies: as he that dothroy- 
all honour vnto a fubiect vfurping the Princes throne , and 
hauing been condemned for a traitor therefore,fhevveth him- 
felfehereintobeamoft vildtraytor,and vn worth;/ to liue,as 
being a prefcrrer of his princes greateft enemy. This makes 
the Lord breake into fuch impatience againft the 1 Iraclites: 
Horvjlmtld 1 fparetkeejhy children haueforfaken me 3 andf\vorne 
by them that are no gods. A nd againe : They that fix by the 
finne of Samaria 3 f ay ing ft hy God (O 'Dan J liueth.JJjallfall^ind 
not rife vpagame : anfvverable to which bee the iinncs of the 
Papilts,the Maffejand the Rood 7 &o And thus much both for 
fwearing commonly , and by creatures. 

The fourth way of abufing Gods holy name, is by cm-frig, 
or banning,which is a calling for plague,or murreine^or any 
flarefull euill vpon thofe,with whom a man is offended. For 
this is firil a malicious llnne,ar?d therefore noted to be a f; uic j 
of fuch hcarts,as are full of gali and bittei neiTe : as they are 
defcribed out of the Pfalires ; Their throat is an opcnfepulchre, 
thepoifon ofajpes is vtider their lips, their mouth is full ofcurfng 
and bit tern cJfe.Tov which caufe the people of God are forbid- 
den all curling & commanded tobleiTe,yea,euenluchas curfe 
j^em. Bhjfe jour per feint or s >bh jfe Ifay } & curfe not. And Saint 
(wbw maketh it an infallible aiguirent of a corrupt foun- 
• taine,to fend forth this lowre w r ater of curling. And it is very 
! corrupt indeed forasmuch asforimall 1 urtreceiued,or a 
J little offence giucn,rcafon being blinded with malice, any 
I mifchicfc or grieuous pague is wifhed vpon the head of the 
j cfTendor. So that the L ord may rightly fay another day of ihe 
wicked curfer ; Out of thine evrne mouth jhalt thou bee condem- 
ned, feeing that for (mall offences thou haft aciudgtd otners 
to the plague, or theDeuill , rruch more fhall my fearcfoll 
plagues be thy pottion , and the Dcuill pofltflc thy fouleas 
his vaflal, for euer. Secondly,this curling ii a prefumptuous 
fmne , bcxaufe that, he which curfeth another, entreth vpon 
GodsOfTce, vnto whem alone it Lclcrgeth to fay vnto 
plagues and runilhfficnts, as the Centurion to his Souldiers, 


Breach 4. 
hy cpl ng 

Kom. 3,1 j., 

1 '.♦ 



lude vcrf 9. 


By vowing 
tbhgi im- 

The third Conimandement '. 

Come ,andhe commetb . For what elfe is it in the wretched cur- 
fer of his brother,bidding the Deuill take him,but to do that 
which is in xh: Lords power onely, and to make a mans felfe 
equallvntoGod; as the Pharifies obie&ed againft Chrift, 
taking vpon him to remit (innes , which none can doe but 
God. Wherefore we reade not, that any oi the holy men of 
God,haue giuen the aduenture to curfe,without fpecial com- 
mifsion from the Lord,no,not fo much as Michael the Arch- 
angell: for hedurft not curfe the Deuill in his fight with him 
about the bo Jy of <L-^V^;plainly noting the arrogancy .and 
blafphemous prefumption of curfed man , that fhall dare to 
curfe: 'Balaam fhall rife vp in iudgment and conJemne them, 
for that being hyredby *Balaackj:o curfe , he durft not doe it 
without commifsion from the Lord, which he could not ob- 
taine; and therefore notwithftading the great rewards pro- 
mifed,turned his fpeech to blefsing the people of Ifrael. The 
falfe prophets fhall rife vp in iudgement againft thefe cur- 
fers,and conderane them : for they were fharply cenfured on- 
ly for blefsing , and promiling mercy without commifsion 
from tl>£ Lord. But thefe do take vpon them by their ovvne 
.authority to curfe, without any inftigation of highcrpow- 
crs,without hope of reward,onely fome little diftemper car- 
rying them hereunto. 

The fourth way of abufing Gods holy name, is by vowiim: 
things impofsible , or vnlawfull , or by neglecting of oW 
vowes : which vowes be either generall in the time of our 
baptifme,or fpeciall, vpon any fpeciall occafion of danger,or 
benefit , whereupon fome fpeciall promife is made vnto the 
Lord,or without any fuch occafion, only vpon a fre refoluti- 
on,the rather hereby to glorifie God. 

The firft kindeof vow we all make,both before God and 
his people,to forfake the Deuill and all his workes,&c. not 
that wee are not thus to doe without a promife (for it is our 
dutie by the Law of nature) but the rather to ftir vp our dull 
hearts, and to prick forward our vnwilling wils,when as by 
a double band we fliall be ty ed hereunto. The other vowes 
are made to moue the Lord , the rather to moderate our cha- 
ftifements, and the more fpeedily to rcmoue them ? when in 





the time of (ickn€(Te,or danger, wee promife to dedicate our 

felues vntothe Lords feruice, if wee recouer againe : orelfe 

they are more fpcciall,of giuing this, or that vnto the Lord, 

or of abftay ning from, or doing this,or that particular dutie, 

for the preucnting of fin,ano the furtherance of grace. T hus 

Jacob vowed in the time of his danger, to make the place of j 

his vcftyBethel, Gods houfe. Thus lob made a couerant with Gcn ,*s.22 

his eyes, that they fhould not looke vpon a maid. Thus were I \ Q \> .,, 

they wont freely to dedicate fome thing of their fubftance, ! 

to the maintenance of Gods feruice. 

Now,to neglect any of thefe vowes, or the like, is a great 
indignity offered vnto God, and a difhenour of his name, 
which he will not cndure,as may appeare by that which be- 
fell ^Anemia*, after hee had vowed his lands vnto the Lord, « 
but would haue kept away part of the price, he was fraitten j 
withfudden death: and it is deftru&iontoa man, faith Salo- 
mon, to devoure that which it ba limed , ar.d after the voltes to 
enquire. And truly great reafon, for that God is hereby delu- 
ded,and mocked a light account is made what is faid,or pro- 
mifed vnto him, as if a man had to doe with fome perfon of 
no worth : and if hee cnely,that promifeth vnto man , and 
performeth, fhall dwell in the Tabernacle of the moft High, 
but they which brcake their promifes , bee excluded : much 
more (hall they onely , that performe their vowes vntothe 
Lord, inhabit there ; and they which make no confeienceto 
doe as they haue vowed, bee excluded, and for euer (T.ut out. 
Oh that this would enter into the hearts of cart lefle Chti- 
ftians, that Hue, as though they were the dcuils fworne fer- 
uants,howfoeuer they haue fokirnly in their baptifme,vow- 
ed their feruice vnto God, and that with the Ifraelitcs onely 
prcmife,and expufle feme good refolutions,vndtr the ter-, 
rour of Gcds rod,but in being rcrrxcued.arevs licemiousas 

And as ill doe they prouide for their owne good, which 
denie things vowed to the Lord, by whomfoeuer , or vpon 
what occafion foeuer : for this brought a famine vpon Ifrael, 
and deftrufticn vpen Sauls houfe, vt^. his (laying of the Gi- 
beonites, vnto whom was vowed immunity, and freedome 


z.S*fll,2i 4 

Ma J, 3 ,$ 



The third Commandement. 

from danger, re is a robbing of God. See more afterwards 
touching facritedge, 

Hauing thus explained firft,the laft member of the anfwer, 
the firft yet remaineth of vowing things impofsible , or vn- 
lawfull, which cannot be without great irapiecy, and difho- 
nour vtlto the Lord. Things impofsible are cither fovnto all 
men,as to reftorcthe dcadtolife,to heale incurable difeafes, 
&c.or though not vnto all, yet to the party that voweth, as 
if a p#*>re ra m fhoul J vow, that hec would be a King, a man 
burning in the difpofition of his mind and body, that he will 
cuerliuechifteafingle life, or a lame Creeple, thathee will 
goeafoote forty miles inaday. Of this kinde is the vow 
commonly made by the Romifh Priefts, and Votaries , that 
enter into any religious order, feeing that raofl: of them doe 
diy ly (hew by wofull experience,that it is as pofsible to Hue 
pure,and free from all iinne,as from finning again ft that fpe- 
ciall vow. Witnefle the frequent adulteries, and fornicati- 
ons, the rapes, and murthers of infants committed to couer 
thefe vncleane copulations. It is well knowne that the 
Monkes at Spira of Saint Germans didfo lewdly abufe the 
daughters, and wiucs of the Citizens,vnder a colour of reli- 
gion, that they were vtterly expelled thence, and their Mo- 
naftery pulled downc. I can goe on in more lewd examplct 
of the moft eminent in the Romifli church,euen in the vn-er- 
ring demi-gods, but modefty bids me forbeare. I f it fliould 
be obieded,that thefe hauc becne but the faults of fome fpe- 
ciall men, it appeareth to be rroft falfeby Popes tollerati- 
ons,Decrees of Counfels,and iu ft i Meat ions of Popifh Wri- 
ters. See Article 9. vnder the Title ; The Church of Rome 


And thns much for vowingthings impofsible. Things vn- 
lawrull, are either again ft the Lawes of God, oragainft the 
wholefome Lawes or the Countrie, wherein amanliueth. 
Of this fort was the vow made by thofe forty confpirators 
againft Paul > who bound themfeiues neither to eat nor 
drinkc, vntill they hadftainehim. 

Thus Ruftiansand Swaggerers doe, vpon any difgrace re- 
ceiued,vow the death of one another, and if any wrong bee 

done, j 


donc,to bee reuengedonce in feauen y cares : which befides 
that it is a curfcd fruit of malice , is an intollerable indig- 
nitic done vnto the molt in ft God ; for he that is called as it 
were to be a partie and a fauourer hereof. Of this fortalfo 
bee the vowes of women (who are tyed by the law of their 
husbands ) euen in things , otherwise lawfull, and honeft,tf 
againft the liking and confent of their husbands. For if a 
woman voweth a vow which her husbaud difaloweth,it rnuft 
not ftand. And the like is to bee fayd of children being in 
their parents houfe, that is y vnder their gouernment. And 
yet thefe vowes are common, and well approoued of in the 
Church of Rome. Wherefore one hath faid well i that they 
are for many caufes to bee n prooued : They impugnc the 
law of God ; they are oftentimes impofsible to bee perfor- 
med;they are againft Chriftian liberty ; they are a renewing 
of ludaifme, Idolatry, Hypocrifie. Wherefore to conclude 
this poy nt , let vs in our vowes obferue thefe things. Firft, 
let them not bee againft Gods word. Secondly, nor againft 
Chriftian liberty. Thirdly, with the confent of fuperiours. 
Fourthly, agreeable to our calling. Fiftly,of things not im- 
pofsible. Sixtly,with good deliberation. Seuenthly,witha 
good end and intention. 

The fixthabufe of Gods name,isthe light vfing thercof>by 
faying(0 Lord)or(0 God) vpon euery light occaficn^with- 
out liauing the heart lifted vp vnto him : or by way of admi- 
ration,crying out(good LorcQvpon euery newes,or light ac- I 
cident.For the name of the great God of all is reuercnd,and j 
terrible,as the Lord faid tozsWatioahnsking his name ; why 
evqaireft thou after my name, which is wonderfully And his word 
is fuch,as that it is to be trembled at- W hcrcfore let all fuch 
as feare this great God,'cai nc better to temper their tongus, 
that they notonely fweare not in their common talke , but 
that they doe not triflingly vfe his holy name, or any parcell 
of the holy Scriptures. 

6. The fixt and laft abufe is,by vainc protcftations , and 
afleuerations,that is,by the nccdkite vfe of them,when fome 
^earneft occafion doth not vrge hereunto. Againft thefe, as 
againft fwearing, thatfpeechof Chrift isdiicd. Let jour 



Ron*. 7. 


Anr.caf ti. 

Breach. 6 

Lipht vfing 
ofGodi holf 

Efay 66 2, 




Duties $f this 



The third Cowm&ndemevt., 

a.Ccr.U 9. 


communication be yea, yea, nay, nay, for whatfoeaer is more then 
theJe,commeth of the cuill one,o£ the dcuill. 

^^.64. Whit are wc here commanded? 

An(W. Toglorifie the name of God in ail that ypc doe, thinly, 
Jpeake, or defire, and to labour, that others may beeyponne by onr 
meanes to doe the fame, 

Explan: This is the dutie of this Commaundement, and is 
thus abreuiated by the Apoftle; Whether yee eate, ordrinke, or 
Vohatfoenerye do, do all to the glory of god. For if it be a thing 
fo much difpleafing vnto the Lord,t a abufe and dilhonour his 
holy name, then to honour it by all meanes, muft needs bee 
highly pleafing vnto his Maieftie. our doings,Gods name is honoured,if they be ei- 
ther deeds of piety, praying, reading, hearing,preaching of 
his holy word,&c. For thus faith he by the Pfalmifti^ vp- 
on me in the time of trouble , and I will he are , and delinerthee, and 
thou fh alt glorif erne. Which is,as if he fhouldfay : By calling 
vpon my name,vowing vnto me,and performing thy vowes, 
by giuing thankes,and prayfing my name,thou (halt glorifie 
me. And for preaching,the Apoftle profeflfeth,that he reioy- 
ced,that he was an occafion to many to preach the Gofpeli • j 
for his hope was, that (Thrift fhould be magnified thereby. 
. Againe, God is glorified by deedes of charity : For Paul 
exhortingthe Corinthians to liberalitic towards the poore 
Saintsat lerufalem, fi^nifieth, that a faithful I brother was 
chofen to accompany him in his iourney,to carry and diftri- 
bute their beneuolence, and hee calleth ic the grace, that wa$ 
miniftred by them, to the glory ofCjod,& the declaration of their 
frompt mind Becaufe that when the poore are relicued, ho- 
mage is done vnto God, who is in their petfons,ready to re- 
ceiue our liberality,and his name is aifo praifed by the poore 
thus relieued,and fo is he further glorified. Now(becaufe it 
is not the doing, but the right doing of thefe things , which 
is accepted : for we read of fome, that haue facrificed, kept 
Sabbaths^andfoiemncaflcmblies :andoffome that haue fa- 
iled, prayed, giuen aimes much, and yet haue beene reic- 
&ed)l willherefetdowne the right way of per forming the fe 


the lirht vfinz of Gods name. 

mingthefe duties, that Gods name may haue glory. Firft 
therefore, they muft be frequent, and often : Herein is my Fa* 
ther glorified, faith our Sauiour Chrift, that yet bring forth mmb 
fruite Good Chriftians are good trees, good ground , profi- 
table flieepe, thar :re euer yeelding fome profit. It is not then 
flifficient to giue aftjes fometime , to preach , and heare, snd 
pray fometime , but very often. Wherefore we areexpreflely 
commanded to giue liberally, fo many as haue, euen as he fow- 
eth his ground liberally, chat expecteth a good crop at harueft : 
to cafl our bread vpon the Waters , to giue a portion to fixe , andto 
feanen ; that is, though they, to whom we giue, can no more 
yeeld vs our owne againe , then the waters, if feed be fowne in 
them, or giue liberally to the poore, for this is to fow vpon wa- 
tery ground , which in thofe parts is moll: fruitefull^ Wee are 
commanded ro be inftant in preaching, and as new borne babes, 
to defire the fincere milke of the word. To pray continually ,and 
in all things togiuethankes. 

Secondly , thefe duties rmift be done in fincerity , and 
truth, that is, from the very heart, with an aiming at this only 
en Uhat God may huie glory. For , God is a Spirit , and the 
\\0rfl1 ipp ers of G od doc Vrorjlj ip him in Sp irit and in truth, I f any 
other thing be aymed at , as the praife of men , eft imation a- 
mongft the people,to merit hereby at GodsfcandSjOr to gaine 
any thing in the world, it is but Pharifaicall deuotion, and hath 
all the reward heere. 

Thirdly /thefe duties mud bee done in faith.that is,both 
byperfons beleeuing, and in afluranceof being accepted in 
all our deuotion. For in prayer, hcthatcommeth vnto God 
mtift beleeue , that God is, and that he is a rcwarder of fuch as 
feeke vnto him : hee mud not wauer , leaft hee bee like vnto 
the waues of the fea , and in euery other duty. Hearing muft 
be mingled with faithf The Tcwes are noted, notto haue pro- 
rTted by hcarinr lie word , becaufe it was not mixed with 

And it is written , Without faith it is impofsible topleafe God. 
Wherefore all the vermes and good works of Heathen men, 
haue beene cenfured for fplcndidapeccata, glor.iom/innes. And 
the many prayers, whippings and pilgrimages performed by 
^ s the 


Rule 1 , 
Horn, good 
worses mnl 
be dons. 
Iohn 1 <.g. 


1 Thcf.5.17 

Rule 2 ♦ 



HcU 4 .2. 

Hcb.i 16. 



Eft. i. 





The third Commandement. 

thePapifts, cannot but be in the like fort, being partly done 
in a faKe faith, vi*. to merit heereby, and partly their owne 
ipuentions , and not Gods word being the 3 round of thefe fa- 

^Fourthly, that thefe duties may be to the glory of God , z 

mmmuftbefcparatefro-nfinne, that is, notlL-eimpemtently 

in , or make a trade of any finne, For the people of Ifracl in 

(lead of glorifying Gol, were cenfured for fuchasdid offer 

abomina ion, wh n they brought incenfe .as did weary 4be 

T ord when thev kept their (olemne aff.mbhes. He that fa- 

crificed a bullocke , was as if hce had (bine a man hee 

that offered a Iheepe, as if hee had cut off a dogges head. 

And all this was, becaufe their hands were fi.ll of blood, 

rhat is they liued in opprefsiort , and oth.rgncuors.finnes. 

And the very prayer of the. wicked is .abomination to the 

^Secondly, we muftglorifieGodby our r r e-ches, asheeret? 
we are prmiledged beyond all other earthly creatures, and this 
is bv the right vfe of the tongue. • 

Firft when our talke is not, corrupt ,. but tenotng to the 
edification of hearers : if it bee ray ling curling , fleering 
or filthy , the tongue is made acorrupr fountame but if it be 
hoh e acious, fobcr. peaceable, exhorting and admcmfhing 
one mother, b&npC C*d , and wHbing good vntoour 

, L °eiondly , when wefpeake reuerently of the name tfGod : 

Sihel oflroneSthet.tK.ofGod, eu.y knee 
fiSloow, htbofth^stnhtmn.tnnrth, «dv**th. 

Mr t The famereuerendphrafe alwayes vfed in .he Comman- 
a The Ume f e *?. Y h firft , ^^ Lord}thy 

dements.whentheLordisMm . in ' tliethlrd , theni me 

G frTl 2 Go -in the fourth, the Sabbath of the 

?£&&£$**? m > whichthe Lord,hy God 

giucththec- ^ jfc 


God glorified by our fpeeches. 

i >fi 

go The (ignification of cuery name of the Lord, v(ed in the 
Scriptures being fuch, as that itputteth vs in minde of great re- 
tiercnce. He is fomctime called ^ which is flrorg, and migh. 
ty, andfometime in theplurall number, ftrengths^cmuime Ie- 
houaby Eflence, or being, as in whom, all things haue their be- 
ing,fometime vys? almighty, fometime -^^p theHigheft^and 
the Lord of hoftes,the beginning and the end,which was,\* hich 
is,and which is to come,&c. 

4. The reuerence , which was wont to be vCcd by the Ik 
raelites, the Lords ancient people , in naming fehouah , they 
would not pronounce it out of the Temple , nor put the let- 
ters of it i or n into their minerals , leaft it fhouldbee pro- 

3. When in all things wee make confcience of freaking 
the tiuth : for of this Iojhua fpecially faith vnto AcWut, My 
fonney gin? [glory vnto God 3 andjpeakethe truth. The tongue is, 
Index mentis , 1 he bewrayer or the mind and heart ; if then a 
man (hall he and diffemble herewith, he doth prueert the na- 
tare of it. 

4. When an oath is rightly taken, or a vow rightly made : 
for this is a fpecfall part of Gods feruice$ Thou Jhaltfeare the j 
Lord, and feme him, andfaeare by his name. And in Jeremie it is ' 
faiJ ; ff thou ret urne (O Jfracl) returnc vnto mee, and thou foalt 
fwetre : ihe<Lordlweth 3 intruth 3 iniadgemznt 3 andin righteoufnes, 

For as by penury and vaine fwearing , the name of God is 
highly difhonoured. fo by fwearing reuerently, and rightly, it is 
honoured and glorified. 

Thirdly , we muftglorifie God in the thoughts, anddeflres 
of our hearts, which is, when euen here we are conteined with j 
a reuerence of his holy name , and doe burne with a defire of j 
his glory aboue all things. For the outward reuerence is no- j 
thing without this, as may appeare by the people of Jfrael 
trembling, and falling downe before the Lord, with offering 
their obedience, if Mo fit onely fnould fpeake vnto them, vn- 
to whom the Lord anfvtreth, faying ; Oh that there were fuch 
an heart in them to feare me : as who did not ftt by this out- 
ward reuerence , vriies together with it there were the inward 
j of the heart. And fort he earned dc firing of Gods glory aboue 

S 2 all, 



Rig. vfo 

To gforifie 
God m 





To win men 
Mattb s 5,if, 

The third 'Commandment. 

plicite of this 

gain (i pro* 
fhamng the 
Lords holy 

all, we are put in minds of it fo o r -?n, as we rehearfe the Lord s 
prayer, wherein we firft , and chiefly p«iy. Hallowed bee thy I 
name. And where true zeale is , this defire fo exceedeth , as ' 
that like a fire confuming all things , iteuen eateth vp fuch as 
are inflamed herewith, itmaketh them to negleffc them (clues, 
fo that God may haue glory ,as zStfofes, znd Taul, w ho rather, , 
than God fhould haue dilhonour by thedeftru&ion of his peo- 
pic, wiftied their owne names to be blotted out of the booke 
of life 

Fourthly , wee muft labour to win others to the glorifying 
of Gods name, according to that of Chrift ; Let jour light fo 
fliine before men that they may fee your good Worlds 3 and glorifieyour \ 
Father which is in heauen. There is no g®od child that doth en- ! 
tirely ioue his father , and reuerence him , but hee fceketh by 
all meanwto bring others alfotofpeake reuerently, and well 
of him. Wherefore if it may further Gods glory , amongft o- 
thers to endeauour after their conuerfion and reformation , he i 
is attentiue abouc exhorting , inftru&ing and admonifhing j 
them : if it may further Gods glory to auoid all fcandal-giuing \ 
euen to thofe that are without , he will Hue purely and blame- j 
leffe among all men. He is not a Cain that faith, *Am I my bro- 
thers keeper f neither is he a fpot and blot by his fcandalous life 
amongit Chriftians , as the falfe brethren, of whom Judefpez- 
keth, and the cardclTe people of thefe times. But if his ende- 
uours may glorifie God any way , he acknowkdgeth , that all 
which he can doe, is too little, and therefore his careextendeth 
euen to others^as many as he can pofsibly win, to the praife and 
glory of God. 

Jtueft. 65. Whence is the reafon of this Cornman- 
dement taken. 

Anfw. From the feare full efiate of fitch at any Way abufe the 
name of God the Lord holdeth them as guilty ofdijhanourdone vn- 
to his bleffed Maiefty. 

Sxplan. The reafon of this commanded ent , howfocjer it 
may fceme to be but fingle, yet ind.ed k is twofold. The firft 
implicite : It is the abuling of his name , who is the Lord our 
God , and the very words of the commandement doe \ eel J a 
wrdgivy reafon. Firft , becaufe he is Iehonah die great God of 


Helpe* a%ain(l Swearing. 


he< uen ana earth , who r e name is abufed ; it is great preemp- 
tion, man is not abufed , who might be dealt withall for a pa- 
cification, but Go J , for the pacifying of whom , who can, or 
dare plead,as the Prophet faith. Secondly, his name is abufed, 
who is the Lord thy God, who is thy king, thy foueraigne, thy 
father and Sauiour, from whom commcth enery good gift, 
which is groffe ingratitude : The very heathen did not thus re- 
quite their kings and benefa&ors , but did rather honour them 
too much,euen when they were dead, and their greatneffe cea- 
fed : and yet thou vile fwearer,wretchedcur(er,and abominable 
bla r phe ner, doeft dayly abufe that great name, which not men, 
but .\ngel c ,and the very deuils doe reuerence : yea,thou abufeft 
him with thy tongue, who beitoweth vpon thee the great be- 
nefit of the vfeof the tongue , without whom thou canft not 
ftirre either tongue, hand, or foot,or thy leaft finger. Thirdly, 
His name is abufed, whose difhonour the dcuill in hell himfelfe 
endeuoureth in vaine , for he both can and will turne all things 
to his glory. How vaine was Tharaohs light reiecting of the 
Lords mtflengers sSlfofes and *Aaron 3 with the blafphemy 
which he added , Who is God , that Ifnonld let Jfraelgoe f For 
this was turned to Gods great glory , when he drowned him 
with his army in the bottomeof the deepe. Ho* vaine alfo 
were the blafphemous brags of Senacherib infulting ouer this 
great (Sod ? for without any army he was confounded,and like 
a filly fifli 5 as with a hooke taken , and brought backe into his 
o wne countrey ,3nd peri&ed therc,to the great honour of the al- 
mighty God of Ifrael . And in like manner, if any be fo helJifhly 
difpofed,that they will (till goe on to blafpheme his holy name, 
as Sathans fworne champions,to an^: God;they (hall nor pre- 
Uailc,butin fpight of them, the migF^- God will haue glory by 
their cenfufion. 

The reafon esprefled. He holdeth them as guilty of difionottr 
done vnto his Maieftic. They are already fet downe in his 
booke , as damned perfons , and in themfelues they beare the 
palpable majrke of prophanendfc. Euen as the Gentiles , be- 
caufeof the diflio* on , thatthey did vnto God, ireregiuen 
ouer to reprobate minds. For in like manner isit with com- 
mon fwearers, and curfers, they haue this brand of reproba- 
- . S ? tion 

i.Sam^.2 5, 

lam ,.|7. 


2.KiDg.i 9 , 



The thirdCommandement. 


z Cor.7.1 2. 


Match. 5.3 3. 

tionvponthem, to be generally infenfible of finne, efpecially 
thsy are giuen ouer withall to lying,drinking r fikhy taHciag,ga- 
rain^ and vanity, neglect of prayer, andtheexcrcifesofGods i 
word, quarrelling and prophaningofthe holy Sabbaths, fcor- ■ 
ning and mocking at all reproofs, though moft iuft. So that kz I 
which hath an eye to fee, may eafily fee them ftand guilty, and , 
the fentence already denounced,written in their foreheads. 

What blafphemer would not this make to tremble,if he would i 
but fet his heart to confider of it,and whilft he hath tinne, feeke | 
for a pardon,by vnfained turning from this curfed wickednes of ; 
the vnruly tongue . Helps thus to doe, are. 

1. To pray often, andfpeciallyagainft thisvfcejforheis 
noted by the Preacher to feare an oath , that vfeth to facrifice, 
that is to pray. 

. 2 To heare and meditate much vpon Gods holy word : for 
thus Dauid faith,/ haue hid thy Vcord in my heart, thatf might net 
fwne again]} thee % 

3 . If oaths or curfed fpeaking haue at any time proceeded 
from our mouths, to be reuenged vpon our fclue»,by refraining 
euen from fpeech in fuch company, and in fuch cafes, as wherein 
we hauc bin fo much ouerfecne. 

4 To admonifli one another heerof Recording to that flreight 
charge giuen by the Lord. Thou ^ alt not hate thy brother in thy 
heart and fujfer him tofin,butfhalt plainely tell him of his faults ., 

Slnefi. 66. If there be fuch danger in fwearing. may 
a man lawfully fweare in any cafe whatfoeuer * 

Anfw. Wit hont doubt, a man mayfometime lawfully fweare ^ei- 
ther for the confirmation ojjg truth, which cannot othervcifebee 
knovwe, andyet neceflary\ or for the ftrengtheningofhoneft leagues 
and couenants made betweenemen j or laftly,Voe being called hereunto 
before alawfuU Magifhatf. 

Explan. Here are two things further to be explained. Firfl:, 
that it is not altogether vnlawfull to fweare. Secondly, that a 
man may lawfully fweare in theft cafes. Concerning then"; ft, 
diuers hauc beene contrzriwife minded, lecaufe of thofe 
Words of Chr ift j I fay vntoyou, fweare- not at all, neither by Hca- 
nen t &c. Not onely the Anabaptifts haue vpon thi-s,wichflood I 


Cautions in Srvearin?. 

all fwearing, an .1 the Hetetiques called Manichces, whooid ut- 
terly reieft the old Teftament.becaufe it commandeth to fweare 
by the name of God : but lerom alfo a learned Father held, that 
the liberty of Clearing by the name of Goi , was only granted 
vnto the Ie«res,as vnto little children, left they (hould (Weare by 
deuils,cuen as he faith,he would haue facri flees done vnro him, 
rather then vnto Idols: And certaine Martyrs, aboue two 
hundred yeeres agone, are recorded to haue refufed the taking 
of an oath , being offered by the Magiftrate , vpon the fame 
reafon. But alas, good men, they were in art errour , as will 
plainely appeare , if we confider fit ft, that the Lord h3th com- 
maunded his people to fweare by his name , not once , but oft- 
ner , as was lhewed a little before out of Dtittcromwie £.13. 
fercmic 4< i- where it is put fora maine part of his wot (hip : 
and of him that fliali dwell in the Tabernacle of the moil High, 
it is faid,that he fwcareth to his ownehindcrance, and changeth 
nor. Wherefore, not onely the more hard-hearted of the peo- 
ple, but the holieft of all, Abraham, laacob, fofepb,&:c. haue 
fa-orne vpon fome occafions , which they would net haue 
done, if it had onely beene tolerated vnto the people , beciufe 
of the hardnclfe of their heart. Secondly, if we confider, that, 
as it was commanded in the old Teftament, fo is it pronounced 
in the new, to be an end of controuerfies amongft men : there- 
fore P4«/fometimefwearcthtothe Ph&ppians, God is my re- 
cord hove f long after yon. And to the Corinthians, I call god for 
a record vnto myfonle. And the Lord is faid, to haue fworne by 
himfelfe vnto Abraham , to confirme his promife of blefsing : 
And the A. gel in the Reuelaticn , fware by him that liueth tor 
euermorc : all which would not haue bin fo, had it not bin law- 
full in any cafe to fweare, 

Concerning the fecond thing in theanfwere. Firft, that it 
is lawful! to fweare, to confi: me a necefTary truth > which o- 
therwife cannot be knowne , is plaine from the examples °o- 
ing before. The Apoftle fware, to confirmethe PWlippians 
and Corinthians , of his vnfained loue towards them , and 
the Angel , that Time (hould be no more , which were weigh- 
tie things, and neceflary to be knowne certainely, for the fur- 
therance of die Gofpell, and yet fo hidden, that they could 
- S 4 not 


Chyfo.Hom o 
7. in Math. 


'5.4. 6 

2.C0M :j 


The third CommAndtment. 



not be certainely knowne,but by calling God for a witnefllywho 
is the knower of all fecrets. Secondly ,for the making o P ka^uis 
and couenants fure , it was the common pra&ife of tAbraham, 
Ifaac, Iacob, and all holy men to fweare by the true God.that he 
being called to bee witnefle of what they had pronufed , they 
might not daretodeale falfely. Thirdly, the lawfull Magi- 
ftrate is Gods Vicegerent heere vpon earth, and therefore if he 
call thee to fweare,thou muft not refufe,but obey herein : for to 
obey the lawfull Magiftrat , is to obey God, feeing the powers 
that be.are ordeined of God. And to thefe may be referred all 
other lawfull cafes of fwearing; otherwife , they are abufes of 
Gods holy name. 

SBffi. 67. What clfc is required, that our (vvearing 
may be lawfull 1 

AnCw . Thefe fonre things . 1 . Wee mufi fweare onely tofuch a 
truth y asVocehnowtobeefo. 2. Wee muft fwear -e ace or ding to the 
knowne intent of him vnto yphom ,or before Vi?hom)toe fweare. 5 We 
mufi fweare onely things pofsible andlavi full. 4 This being apart 
of Gods worflnp^we mnfi doe it With great renereme* 

Sxplan. Thefe things muft alfo bee knowue , and confide- 
red by him , that would rightly proceed in the taking of an 
oath. For ; Fir ft, although it be a truth, vnto which thou fwea- 
reft, yet if thou knotf eft it not to be fo , thou art periured, be- 
caufe thou fweareft contrary to thy confeience.. Secondly, if 
thou fweareft in doubtfull words ,hauing another meaning,then 
thou knoweft hirn to haue , before whom thou fweareft , then 
abufeft this ordinance of God. Thus the Iefuites play with 
oathes , by their equiuocations , and mentall referuations : 
and with them agree too many Shop-keepers , liuing vpon 
buying and felling , that will fweare , that their ware, coft 
them thus much, meaning the whole , when the buyer is pri- 
zing the yard , or the ell : or , that they were bidden fuch a 
price , meaning of their wife, or companions , for a colour, 
when as the buyer is made to beleeue , that if they would 
haue taken that money , they might haue fold it fo , yet 
that time 7 with many other deuices y to deceiue their owne 


7. To 

Cautions in Sxvearirw. 

3 . To fweare things impofsible , or vnlawfull, is to mocke 
God, as if a man (hould call his neighbour to f itnefle , his co- 

uenanting with 2. thiefe to rob his houfe , or to cut his throat : 
or if a Subied (hould call his Prince ,to fee him build an houfe in 
the aire , to flic with the fo-vles , or to make his horfe fpeake, 
which were mecre mockeries, 

4. If it be not reuerently performed, Gods name is indeed 
taken into the mouth,. but forgotten of the heart ; the Arke o£ 
God is carried,but in fuch fort, as when God was therefore dif- 
pleafed with VZZjth* Wherefore, though it be a truth, fweare 
not vnto it , vnlelfe it be weighty , and thou difpofeft thy felfe 
hereunto with reuerence. 

gfte/l. 6$. Whatif a man fh all fweare that, which 
is vnlawfull, is he not bound 3 notwithstanding, to pcr- 
forme his oath 1 

Anfw. Nay in no tyife j forfo hie fiould adde vnto his finnc of 
fwearin? vnlaxvfully,affirtherfwne of doing vnliwfully. 

ExpUn. This is plaineof it euery man oFvnderftan- 
ding. A man being in danger of his life , is through feare con- 
drained to fweare , that he will not difcouer , but maintaine a* 
company of thceues to his power : he hath offended, by taking 
this oath ,but he (hall much more offend, if he doth accordingly, 
for he (hill be accelTary to their wickednes. But the cafe is 
changed , if a man by ouer-fight , dial I fweare any thing to his 
owne hinderance, but without preiudice to the good of others? 
for here the oath is to be performed. This was the cafe of Ifra- 
el as touching the Gibeonites,vnto whom ,when they had fworne 
though they were brought vnto it by craft , yet they feared to 
breake the oath,and furTered them to Hue. 

If any man (hall fay , if this bee a rule to be followed , then 
\ euen vnlawfull oathes are to be kept ; for it was vnlawfull 
for them , to fufier any of the men of thofe countries to 

I anfwer : That this was not (imply vnlawfull ; but firft , if 
they mould bee an occafion of temptation vntothem. 2. If 
they could bring them into their power , for fome ft ill remai- 
ned to trie them withall. 3. They were enioyned this for 
J their 




J he fourth Commandement. 


their ownegcod, that roome might bee made for them Co inha- 
bit there. No# the Gibeonites, by their fubtilty, freed them- 
"e!u?s from this danger; (b as that they had no power ouer 
them, by reafon of their oath , to deftroy them, and it was but 
to their owne hinderance, or rather, as they turned it, to their 

Jgufft. 69. Which is the fourth Commandementc' 

Anfw. Remember that thou krepe holy the Sabbath day , fixe 
dyes jh alt thou labour > and doe all that thou haft to doe; but the 
fmenthis the Sabbath of the Lord thy God , in it thoufljalt doeno 
manner of Yv or ke, thou, and thy fonne, and thy daughter ' 3 thy man. 
few, vat, thy maid-feruant , thy cattle and the ft ranger that is tyit hin 
thy gates .- for in fixe day >es the Lord made Heauenand S'arth, the 
fea,andaR t hat in them is and refted the feuenth day j therefore the 
L ord bleffed thefeuenth day, and hallowed it. 

.Sueft. 70. What is the duty here commanded:' 
Anfw. To heepe holy the Sabbath day, and to bn mindefull 

Qftep:. 71. How may this be done i 

Anfw. "Byajfembling together , to pray vnto God 3 and topraife 
himjohearehis holy W ord t and receiue the bleffed Sacraments * 

Jgueft. 72. Is this all that is required to the right kee- 
ping of tne Sabbath day i 

A nOv. No : bat we muft prepare our fines by prayer ,and emp- 
tying cur heart s.of fmne, and meditate vpon Gods workers ^ and the I 
1 \ 'ord W hich 'we haue heard , fuffertng it fo to Veorkc in vs, as that 
we may be furthered in all holmeffe of life. 

Explan. This Commandement being affirmatiue , ree be 
gin again* with the duty; for the further opening whereof 
wee are to confider it , according to the feuerall members. 
Which are*hrn\to keepe holy a time, 2. To remember,and to 
bemindfullof it. 3. TokeepehoIyaSabbith. 4. To keepe 
holy the Sabbath, that day, which the Lord hath appoint ed. 
For the firft , itorfereth againetwo things to our coufidcrati- 


The holy duties^ of the Sabbath. 

on : both waac it is,\o keepe holy a tiine,and whcrfore it fhoulJ 
be kept holy. 

i. Tokeep, s lio!y r any tiTie,istofeparate,anc!retir apart to ^Gue^. j 


fa of she 
VVo)d % 

Vcrti 8, 

[Ads 1 5.,i. 

holy duties , to bee done either towards God , or towards our 
neighbour. Firft , the duties to be done vnco God x are either 
our fpeaking vmto God, which is by Prayer, or Gods fpeaking 
vntovs, which is by reading, preaching, and hearing of Gods 
holy word : theft were in vfe at their holy meetings , vnder the 
old Teftamcnr. Inthedayesof Nehemiah there was a pulpit 
made,out of which,both God was praifed,and the words of the 
Law read , and the fenfe and meaning opened vrr o the people, 
that they might vnderftand. And of this ?a#tcs maketh menti- 
on, in the Counfeil held at ferufalcm, faying, that Mofes had 
in old time , themin entry city , fthich did preach him , feeing he 
was readin the Synagogues eucry Sabbath day : Their Synago- 
gues then, being as our places of meeting tor cuery Congt ega- 
clonin euery towneand village, and their reading was that be- 
fore fpoken of in Nehemiah , with the giuing of the fenfe ; ai d 
thus is ir, that the doctrine of oJWofes was preached, and made 
plainc. And that this was ftill their cuftome vnto the Apoftlcs 
times, appeareth both from this fpeech of lames, being n the 
Prefenutenle, and where it is noted, tha t the Mailer o.^ the Sy - ■ 
nagogue fent vnto Pad and his companions, after t he Letlnrc of h$% * 
theLMy and the Prophets, that if they had any word ofexhor. . 
tation for the people, they mould fay on. Which fheweth, that 
as it is in vfe amongft vs, to haue a firft and fecond Le&ure,snd 
then a Sermon , the people being gathered together toheare : 
So it was in thofe dayes vnder the Law, one Lecture was taken 
out of one of the flue bookesof Mofes ',-the other , out of the 
other parts of the old Tcftament , which were penned by the 

Aid much more arethefe holy cxercifes commended vntc 
vs in the new TeRament, Saint P^/chargeth Timothy, to giue 
attendance to reading, to exhortation , udottrine, zm conclu- 
ded, that in fo doing , he mould faue both himfelfe , and thofe 
that heard him. And in comparing that excellent gift of thofe 
times, of fpeaking with tongues, with prophefyii-g, or preach- 
ing , he prtferr^th far the preaching of the Word* Therefore 

i.Tim«4 % i 

1. Cor.ic. 

are i 

25 Z 
i. Corn 8. 

2. Cor 4 2.l5. 
I. Pet 2*2 


Cencil Fran. 

Prayer and 




7 ^ fourth C ommandement. 

arcfiich glorious things fpbken hereof, to bee the power of 
God, the falurttion of thofe that beleeue , a fwcet fauour vn- 
fo God in all, whether they perifb, or be faued, &c. and hea- 
rers me willed, As neve borne babes , to dejtre the finccre milke of 
the Word , that thcj may grow thereby. YVhich ferueth to com- 
mend the care , bot ; i of the Gouernours of the Church in for- 
mer times, uho would not haue any Lords day patted oner 
without a Sermon, as witoeffeth Iuftin Martyr , faying, That 
the Word was read and preached , for the (pace of an houre 
euery Sabbath day , at one meeting* TertuMian faith of his 
times, that there was not any holy meeting, wherein they 
were not fed with diuine Sermons 5 and if the Paftor were 
fick, or necc ffarily hindred, the Deacon read an Homily. In a 
Councell in Germany, vnder Carolus M^w 3 it was ordain .d, 
that there fhould euer be fome man to preach vponthe Lords 
day, fo alfo hath bcth the Trullanano Mogunt'ne Councels. 
And the like is the care of our worthy Gouemors of thefe 
times , it being ordained , that the Word fhouldbc preached 
enery Sabbath , and the Cattchifme explained in the after- 
noone, though many places, alas, may fay hereof, as of fundry 
good Lawes befides , they are well ena&ed , if they were well 

The other kind of holy duty , is Prayer and Thankfgiuing : 
for , when ST^ja was afcended vp into the pulpit , hee prayed 
vnto, and praifed the God of Heauen , and all xh<* people faid, 
Amen, Amen. And there were formes of prayer and thank ef* 
giuing ro bevfedin publiquc , as the 92. Pfalme morefpecial- 
lv for the Sabbath, the 104* 105. 106. 107. for all times of 
Gods publike worlhip. This alfoisfpokenof in the new Te- 
ftament . as vftd by the Minifler in their meetings , and it is 
prouided , that it fhould be in a krowne tongue , that the peo- 
ple might fay, Amen. Prayer hath euer betnefoeiTentiall and 
proper to the houfe of the Lord , that it is called forthis , The 
houfc cfp nycr. Some 1 afh (pit its would ha 1 e no pray er vCcd in 
the Congregation,but concciued prayer,withc ?it any fei forme; 
which would breed fuch a confufion, as the like hath notbeene 
knowne in the Church of God : fome , through insufficiency 
of the Minifter, being without any prayers, or too ilendcrly 


7 'he ditties ofholines. 

appointed in this regard. Others , through the variety of 
mensdifpofitions, and humors fo diuerfly appointed, one 
following this fafhion, and another that, asthatin the fame 
Church, which is one body, novnity, Or agreement almoft 
would appeare. 

3 . Singing of Pfaltnes to the praife of Go J . Much time in 
their meetings was wont to be fpent he; tin, vndcr the old 
Teftament, as may eafily be gathered, from the many Pfalmes 
committed to the Matters of the Quiriders, and fpeciallholy 
fonos, appointed to befung vpon fpeciall occailons, by Mofes\ 
by 'Barachjind Deborah, &c. Vnto which mufickemade, wirh 
playing vpon inftruments, and vpon triumphant occafions, 
comely dancing was fometime added. And vnro the like are 
we excited in the new Teftament ^with Pfalmes, and H vmnes 
and fpirituall fongs, to fng and make melody to the Lord in our 
hearts. Is any mans merry faith fames Jet him fng Pfalmes. The 
pra&ife of the poore perfecuted Chriftians of the primitiue 
Church doth (hew , that this duty was wont to be vfed in their 
iflemblies fince Chrifts time; for as he according to the an- 
cient manner, after the Pafleouer , fung a Pfalme with his Dif- 
ciples ; fo did they at their Communions, which were then eiiery 
Lords day , and not hauing the liberty of any other time, they 
came together thus before day , or early m th: morning, for 
which they were called Hymni ant€ lucam. Let the Paapifls 
therefore deride ourferuingof God with Pfalmes fung in our 
a(Temblies,we know notwithItanding,that if it be done from the 
heart „ it is better then all their Latine Chaunter ies, which the 
hearers vnderftand no whit at all. 

Fourthly, the adminiftration , and partaking of thebleflid 
Sacraments, becaufe it is the Lords day , in remembrance of 
whom , the Communion is receiued. Wherefore in defcribing 
this day, this circumftance is commonly adden ; Vthtn t hey \\evc 
come together tobreake bread : for without this , no Lords day 
yas wont to be pafled ouer, as hath beene already noted. And 
for Biptif ne this day is fitten\beingthe time of Chriftian con- 
gregations ani as it were a repiefe.itatiue Church, whereinto 
I h- baptifed is to be admitted , and made a member of the vni„ 
herfaH Churchthereby. 
j Holy 

*5 3 

<• 3 r 


£paef : 5.i9. 
lames j/13. 




A fa 20- 



Efay 58.13. 

ike fourth Commandement, 

Pfat.119' 1 ! 

g hjtfudden 




5 . Holy conferences and meditations , for of ol J they were 
retrained from thinking their o*me thoughts, where the 
Lord forbiddeth the feeking of their owne will , or (peaking a 
vawe word , and if hee that keepeth the Sabbath aright, 
mull: be free from thefe things, then his thoughts rnuft be holy, 
hisfpeeches and conferences holy. Moreover, doth not the 
husbandman couer his feed with mouldes, when he hath com- 
mictedittothe ground , that it may grow, and bring forth 
fruit ? Doe not we chew our meat,, when wee haue put it into 
our mouthes , that it may turne to our nouriQiment ? and hew 
(hall we thinke , that the feed of the word will fru&ifie in our 
heai t-s,vnle(Te we hide it thereby rnufmg.and meditating there- 
upon ? how can wee thinke to haue itturne to the noun&ment 
of our foules, vnleffe we chc^ it by further talking, and confer- 
ring about the fame ? Dauid did thus hide the word in his 
heart, that he might be preferued from finne, and that corrup- 
tion may not grow vp in vs s the Apoftle willeth, that the Word 
fiould dwell plentioujlyw our hearts. So that the bed keeping 
of the Sabbath is , when as we not onely heare, pray, ling, and 
communicate in publike^but priuately thinke againe,and agSine 
vponthofe things, wherein we haue beene inftructed, conferre 
one with another , read^ pray, and fing Pfalmes in our priuate 

Qticfl. 73. Is there no duty to be clone towards our 
ncighbour^for the hallowingof this day * 

Anfa\ Yes , it is afpccidltime ofexercifmg mercy, by helping a- 
aai'nft fudden dangers, by collecting, and distributing to they owe, by 
vifiting the ficke,twd reconciling diffentions among ft neighbours. 

ExpLra. The holy duties ro be done towards our neigh- 
bour are * h'rft , workes of prefent necekitie , which could not 
beauoyded, which arc not onely then tollerable, but good 
andcomnendable, according to that fpcech of-Chrift , when 
they watched him , whether he would heale the man with the 
withered hand vpon the Sabbath day^; // it lawful! to doe good 
on theJ>abbath, or to doe ei^H,tofaue life or 1 faill f as if he fhould 
fiy, this is a right Sabbath dayes worke , to doe good, or to doe 
any thing, tending to the failing of a mans life in danger. So 


ReafoHsef keeping a Sabbath, 

25 5 

Mat. i 2 i 1 


to fauethe poore hdpekflTe beafr, either falkn mo the pirr or 
wanting fuftenance^he fheweth elfcwhere to be a worke of the 
Sabbath. From the equity of which it folio weth, that to put 
too our helping hand jgainfl: any cafuilty falling vpon a mans 
perfon^goods, cattell, orhoufe, is a worke fo good . and holy, 
as that ic well becommeth the Sabbath day. In like manner is 
it to beheld, for the failing. of good things, which otherwife 
would be loft, by gathering of Saffron, milking, and ma.Urnj 
out the milke ot kine, and fhcepe, and if there bee any :hing 
Clfe of this nature. Likcwife houfholJ bufincfles in making rea- 
dy o r meat, and keeping things in decent and comely order,rre 
lawfull vpon (his da/; tor God will haue mercy, and not facri- 
flee, he made not man for the Sabbath,bur the Sabbath for man: 
chat is, he d< >tl \ Co much fauour the good of man, as that when 
Che nrift keeping of this time, is preiudiciall to the necefljry 
good of man,he would rather haue i: giue place hcreunto,then 
chat ic fhould hereby be negk&ed. 

2 Workesofmeicv to the poore, in gathering reliefe for 
them and difb ibuting the fame : for this feenuth to haue bene 
rrn cu tome in the Apoftles times, that euery firft day of the 
wceke, collections fhould be made for the poore 3 as God bkf- 
fed eucry man. 

I Duties of loue, to the comfort of our neighbour in di- 
frrefTc, by vifirmg rheficke, and poore prifoners, comforting 
chofe that mourn, vnder any crofleor calamity , and making 
peace betwixt thofe whichbeatvariencc : for as thefe duties | Matb.15 
are hoi/, and haue excellent prom ifes, and become vs at all | ' 
timeSjfofpeciall/vpi n the Sabbath dayes, when the publike 
worfftjpand feruice of God is ended... 

The fecond queftion touching the fan edification of the Sabath 
is, wherefore, and for what fpeciall caufes there flhould be times 
thus obferued for the publikc wcrfhip of God, feting that the 
fpirit, and heart, wh ch are inward, and priuate, are the prin- 
cipalis his feruice ? 1 anfwtr, tha<: the caufes hereof are fun- 
dry and weighty. 

1 Hereby are exercifed the fiith , and obedience of men, 

Iyhen as becaufe of Godscommandement, onely thev (tall (r- 
parate, and fet themfclues apart from woi Idly bufintfles, what 

i Com 6.2, 

Viftnni the 


Qtteft, 2 
Fea'oas of 



i Mactab.i 

The fourth Cemmandement. 

iCor h 

hade r oeuer they haue, to goe forward with the fame. And at 
three times in theyeareefpecially, were the ancient people of 
God tried, both for their obedience, and faith, and affiance in' 
Aimight) God in keeping their Sabbahs. For all the males 
were to appeare 2xleruptlem s three times in the yeare before the 
Lord, many of them eomming from a farre , and leauing their 
Ii safes dedicate and voyd of men, to be made a prey to the ene- 
my, vnlefle God by his pronidence, fhould rrarueiloufly pre- 
fcrue them. And accordingly wetc they ready to yield them- 
(elues to the Lords ordinance ; yea, to more then he required 
at their hands, for when their enemies (et vpon them on the 
Sabbath , they were fo precife and fuperftitious , that they 
would not ftirre to arme, and defend themfelues for feare of 
breaking the Sabbath, and thus loft their.liues, without fuffici- 
ent warrant. 

% By this meanes, concord and vnitie in do&rine, and the 
fecuice of God is maintained : for let publike meetings be du- 
ly frequented, where all things either are, or ought to be pro- 
uided to bee done , according to the direction of Gods holy. 
Word, and vnitie and foundnetfk wiU be maintained : but take 
away thefe, and a confufion, both in the matter of Religion, 
and in the manner, will undoubtedly follow, when euery one 
(hall follow his owne fantafie, there being commonly fo many 
heads, fo many opinions. 

3 . Loue and charitie,and all fauing graces are the more hereby 
increafed, when as wc (hall bee brought publikely , as it were 
vpon the (tege, and be made auhamed before all men, if any 
man be rude and wicked in behauiour. For this is the eflfecT: of 
t h:* preaching of Gods Word, the finner eomming is reproued 
or all men, and accufed of all men. Moreover, the fame pray- 
ers, the fame Word, the fame Sacraments, the fame God ferued 
there by vs altogether, doe put vs in minde of the vnitie where- 
by we are vnitedone another : fo that as brands being 1 
layd together>dce make the greater flame, foour loue towards 
one another is the more inflamed by our being thus ioyned to- 
gether in thefe holy duties. & 

4 SeVuatits and cattell , cbtaine fome cafe Trom their fore 
labour hereby, whofegood, the Lord, who is the Creator 


T$ remember the Sdbhth. 

of all , doth alfo tender : for admit, that there were no Sab- 
baths , vnmercifull minded men would worke out the very 
hearts of their feruants, and cattell, wherefore it is often al- 
kdged by the Lord, that thy feruants and cattell may reft as 
well as thou. • 

5. The feruice and worfhip of God is thus vpheld,whic/i 
would otherwife decay and fall to the ground, if there were 
no times of publique meetings , but all men were left vnto 
their priuate deuotion , fome vtterly forgetting what they 
owe vntoG O D , fome neglecting all , and moft through 
ignorance, feruing him with fuperftition , in ftead of true 

Sixdy, the Sabbaths thuspubliquely kept,are a figne vnto 
the people of God , both to diftinguifli betwixt them, and 
the heathen that know not God, and to reprefent in fome fort 
the Sabbath , that (hall afterwards be kept in Heauen from 
*moneth to moneth , aid from Weeks to )be?kefor euer : when the 
Saints of God (hall reft from ail labour and forrow , world 
without en J. That euen heereby, they may bee brought to 
fome comfortable meditation of their happineiTe to come,if 
it be fome comfort to reft from toiling for one day,and to be 
recreated with Gods f -veet promifes preached vnto vs , and 
ringing of Pfalmes,and praifes : Oh what a comfort may we 
thinke it will be, when as we (hall reft for euer,and be in pof- 
fefsion of thofe ioy es,which are heere promifed, in the com- 
pany of the holy Angeis,dehghting our felues with ringing 

The fecond member of the dutie here en ioy ned is , to re- 
member, and to bee mindful! of this fandirlc: tion. And 
this remembrance muft bee tirft generall all the day es of the 
weeke,when we bargaine,couenant,and vndertake any bufi- 
neffe afterwards to be done, we muft not at hap hazzardpro- 
mife to doe this,or that, without- any refpect, to the time, but 
we muft call to rnind,whetner our intended time will not fall 
vpon the Lords day,left we be conftrained by vertue of our 
couenant ? fometime to pay a fumme of money ,to take this or 
that iourney, to meet vpon this or that worldly occaiion vp- 
on the Sabbath day. 

T Againe, 





Memb.t m 
To remember 
lb: Sdbbitb. 


Math.2 7.62 

Thefeurth Commandment. 




Memb.$ 9 

Againe,we muft make a fpcciall rememl ranee hereof vp- 
on the day going before, for this was wont to be called , the 
day of preparation vnto the Sabbath; and it hath been an an- 
cient cuftomeamongftChtiftians vpon the Saterday after 
dinner/to abftaine from working , andtodifpofe themfelues 
towards the Sunday. 

Neither was this preparation without caufe , if it were 
made aright by prayer, reading, meditation, & confeffion of 
finnes,that they might be clenfed therefrom : feeing that our 
infirmities,and flefhlinefle doih make vs vnfit for thefe fpiri- 
tuall and heauenly duties , we are made vnholy by the finnes 
of the weeke.and fo full of filthy blemifhes,that we had need 
to walh and to purge, before we come into the prefence of fo 
holy and glorious a God in the aflembly of his people. Euen 
as the IfraeHtes were commanded to waft) , and to fan&ifie 
themfelues, before the day of the Lords commingdowne a- 
mongft them vpon the Mount ; fofhould we remember , that 
to morrow is the day , wherein the Lord hath appointed to 
come downe amongft vs, inthe place of his worfhip , and 
therefore to purge our hearts from malice, enuy, anger, and 
all wickedne(Te,and tobefeech the Lord for his grace,and di- 
rection both to fpeaker,and hearers, that we may keep holy- 
day to the glory of his name. 

Laitly, we muftalfo remember,and keepe the Sabbath in 
minde,when it is paft, vt^ by thinking vpon the holinefle, 
which wee then made fhew of, inappearing,humbling our 
felueS before, and hearkening vnto the Lord,as though wee 
were fchollers of his Schoole , that wee may be aihamed to 
walke otherwife the dayes of the wecke following , and by 
thinking vpon the Inftrudionsdeliuered vnto vs, that wee 
may at the leaft practife them in fpeciall more carefully then 
before. For through the want of this remembrance,jt com. 
meth to parte, that euen they , which areholy vpon the Sun- 
day ,are wicked all the dayes of the weeke befides , that our 
Sabbath-keeping is like the lewes fafting,or hanging of the 
head,likeabul-ru(hfor a day , which the Lord doth greatly 

The third member of the dutie here enioyned is, that wee 



keepe holy a Sabbath, that is,a ceflation,a reft : for this is Co 
infeparably ioyned vnto the time, which is to be kept holy, 
as that, takeaway reft, and you take away the holy day, 
for the holy day is a Sabbath , a reft. Therefore , whereas 
there were many feftiuall times appointed in the Mofaicall 
Law, thefeaft of the ^aflfeouerjof Pentecoft , of the gathe- 
ring of fruits , &c. they were ail called by name of Sab- 

Now the Sabbath, or reft, which wee muft keepe, is firft, 
and chieffy from finne, and thus our life {hould be a continu- 
all Sabbarh, according to that diuine rule. Ceafe to doe enill, 
learne to doe well,feeke iudgcment , and releeue the opprejfed : but 
principally vpon the Lords day, when he is moll to bee ho- 
noured hereby. But alas, how foulely is this reft abufed in 
thefe miferable times , no day in the weeke being a day of 
fuch licen jioufneffe as this, wherein , as though hell it felfe 
were broken loofe,fome fpend their time,andmony,and wits 
in the alehoufe, drinking and fwillinglike drunken fwine, 
fome wafte that which they haue gotten with hard labour, in 
carding and dicing. 

Secondly, this reft muft be from ordinary ( not abfolutely 
neceflarie) labour , which is further expreffed in the words 
following •> In it thonfljalt doe no manner of works : and in an- 
other place fpeaking of this time, he faith : There fhall be no 
worke done therein, it is the Sabbath of the Lord in all your dwel- 
lings : this being added as a reafon, why no worke might be 
done , becaufe it is the Sabbath of the Lord, as if hee (hould 
haue faid, ye cannot keepe a Sabbath, vnlefle yee ceafe from 

Thirdly, wee are to ceafe from workes of fpeciall 
times, as plowing, fowing, reaping, Sec. fi?i flam in e in his 
Epillle to Elfidim , willeth,' that all (hould reft vpon the 
Sabbath day, onely hee fpeaketh of dangerous weather at 
fome time, yea, often in the time of planting, and grafting, 
and fowing, through which experience taught, that their 
fruit perifhed, and was loft , in which cafe he giuethliber- 
tie to thefe bufinefles, rather then that the good gifts of God 
(hould be loft. 

T 2 Others 



Efav 1 .16. 

What toe* 
mufl reft 
from on tbt 



Con ft ant, ad 



The fourth Comm an dement. 


Cone. Vingst 


Ca».I 3 . 




Anns %7 9 H,f | Others long agone prouided, that no Faires or Markets, 
fliould be kept vpon the Sabbath day as in the time of Henry 
the fixt here in England, andyet before that cuen before the 
Conqueft, in the time of Canutus it was ordained,the Faires 
and Markets , and worldly workes fliould ceafe vpon that 
day : and Sharks the Great commanded his Vifitors.that all 
worldly bufineiTes fliould ceafe,whether it were fowing time 
• or planting,or cutting of vines 5 &c And in an old Councel 
it was decreed, That if any ffcould worke his bead vpon the 
Lords day , it fliould be forfeited to the King. 

4. We mult ceafe from the works of our fpeciall callings, 
for the fix dayes are appointed for them \ Sixedayesfaalt thou 
doe all that thou haft to doe. Shop-keepers ought not therefore 
to follow their trades of felling,Millers of grinding, &c. and 
if there be any elfe of the like nature, they mud reft from the 
workes of their callings at this time of reft. Likev. ift it is 
fit that Bay hrTes, and Apparitors fhould on this da} forbwe 
feruing their ProctiTes, according to the decree of Lto, and 
tsHnthcmius >\n\& ordeincd, That if they fliould execute thefe 
offices vpon the Lords day, they fhould be piefctibed, that 
is,forfeit all their goods. 

5. We muft reft horn worldly fpeeches,and thoughts,ei- 
ther by making bar gaines,or talking of worldly bufinefle or 
contriuiug the fame in our minds : when we perforrr.e thtfe 
duties then is the day kcpt,as glorious vntothe Loid,ashath 
beene already noted out of the Prophet. 

The fourth member of the dutie here inioyned, is that wee 
fanftifie^^ftc^rK^ 1 ^ Sabbath <ky > which the Lord 
hath appointed. Now it is granted of ai,that thelewes were 
to kecpe fuch a Sabbath vnder the old Tcftament inceed, but 
much doubt is made for the time of the new Teftament, 
whereof here arifeth another queftion. 

_£ *efl. 74. Is there any fct day vncer the new Tefta- 
mentjthus to be fanflified and kept holy * 

Anfw. Tes .• the day yphichu cmmonly called Sunday } bnt in 
the Scripture the Lords day, cr thefirfi day *f theneeks, i* thus 
%9 be kfft Without alteration jo the tnd of the Vterld. 


The Lerds day our Sabbath. 

Sxplan We enter now vpon one of the mod controuerfall 
queftions of thefe times, wherein I will notwithstanding 
plainly proceed , as is fitted for this Treatife, making Gods 
Word my only rule of direction to fet downe the truth here- 
in.asby his grace I fhall be inabled. 

Firft then,I fay,that we vnder the new Teftament,are tied 
to the obferuation of a Sabbath,as well as the Iewes were of 
old,andby as great authoritie. 

And thisappeareth, firft from the time of the I nfti tut ion 
of the Sabbath , which was , when man liued in Paradife, 
immediately after his Creation , when hee was free from 
finnc , when hee had thefubftanceof true holineffe, and 
needed no figuring Ceremony for his comfort , his prefenc 
eftate being all comfortable. For if a Sabbath was to bee 
obferucd in Paradife , and came not firft in with any Cere- 
I monies , which were ro haue an end at Chrifts comming in 
the flefli : how can it enter into any man to thinke, that 
this obferuation fhouid ceafe , as they did at this his com- 
ming ? And not rather after a new fort be reuiued vnder this 
fecond sAdam, to the likenefle of that it was in the time of 
the firft Adam t For, by the fecond Adam ,who is Chrift,we 
are reftored to that eftate, which we loft in the firft *s(dam \ 
and why then fhould it differ by the cefTation of the Sabbath? 
Some thinke that the wordes of zJMofcs, Cjenef 2. 3. were 
fet downe there by way of anticipation , and not to bee 
meant of that beginning of times, but of fucceeding times 
afterward about the giuing of the Law. But this lyeth vpon 
them toproue. In the meane time we are in good poflefsion 
of this argument. 

2. From the moralitie of this Commaundement of the 
Sabbath , for it is heere placed amongft the reft of the mo- 
rail Lawes , which are to continue in force for euer, accor- 
ding to that faying : One iot er title of the La\X> fliallnot faile, 
though heauen end earth perijh. Now if this Law be Morall, 
asthe ranging of it dothimply , and all other morall Lawes 
bee of force, tobinde to the obedience thereof, as before | 
Chrifts comming, what rafhnefle is it in any to deny the like 
force vnto this law. 

T 2 2 From 


the Sabbath 
vnder the 






Reaf $. 

The fourth Commandement. 



Our Sabbath 


cArg. i 

3. From the reafons of the Comimndement, which are all i 
morall, andperpetuall- 1. Becaufe it is to bee remembred, I 
that of olditwas.kept in Paradife.vhich doth alike bind vs, j 
as itdidthelewes. 2 Becaufe of the being but one j 
day of fcuen,& therefore as freely to be dedicated vnto God 
by, vs, as by the I ewes, y Becaufe of the eafe of femants, 
and cattellpf which there is as much need amongtl vs, as a- 
mongfr, the Iewes. 4. Becaufe they were to meditate vpon 
the great work of creation, from which the Lord retted vnto 
which is now added a greater worke of redemption,vntothe 
meditation of both which, wee fhould much rather feparate 
our felues,then the Iewes. 

4, From the caueat giuenby our SauiourChrift fpcaking of 
the deftru&ion of .lerufalem. Pray that your flight be not in the 
Winter 3 nor on the S Math day. That which is here fpoken,hath 
relation to the times afterwards to enfue (for the deft ruction 
of lerufalem was thirtie fixe yeares after Chrifts fuffering) 
therefore euen then alfo there was a Sabbath , the breach of 
which would bee fome addition of grkfe vnto the people, 
as alfo if they fhould bee conitrained to flic in the wet, and 
cold of winter. If any (hall rather take thefe words,as fpoken 
of the Iewes fabbath,ihe necelTary breach whereof was mod 
grieuous vnto them, I will not much contend hereabout. Let 
the former reafons thenfunice. 

Secondly, I fay further,that our Sabbath is not vncertaine, 
butprecifely determined and fetdowne, as theirs was, vi%. 
the Lords day, or flrft day of the weeke, which is the day of 
-Chrift his refurred ion from the dead. For he arofe the third 
day after that he was crucified vpon the Friday ( which was 
their preparation to the Sabbath) and had lien in the graue 
all the Sabbath day. 

The reafons that ferueto confirme this are diuers. 
' 1. Exprefie places of Scripture,wherein mention is made 
of this day >as the fet day of the Chriftians meetings tobreak 
bread, to preach, and heare, and to doe other duties of holi- 
neffe. In that place of the ^h, where the Euangelift telleth, 
that after their comming to Troas , they abode there feuen 
dayes, and vpon the feuenth, which was the firftday of the 


The Lords cUj onr Sabbath. 

Weeke, the Difciples being come together to breaks bread, that is, 
to the holy Communion, 7> aid preached vnto them. Which 
doth plainly fhew, that the Iewes Sabbath was now anti- 
quated, and done away,and that this was the Chriftians Sab- 
bath, otherwife they would not haue let parte the day before, 
as they did. 

Another place is in the E piftle to the Corinthians, where 
the Apoftle prefcribeth vnto them a rule of gathering for 
the poorc euery firft day of the weeke, when they were come 
together, which he alfo faith, that he hadeftablifhed amongft 
the Galatians , and why I pray you vpon the firft day of the 
weeke, and not vpon the Iewes Sabbath ? None other rea- 
fon I fuppofe can be rendred , but that this Sabbath was at 
an end, and in ftead hereof the Chriftians had another, vi^ 
the firft day of the weeke , wherein they made their mee- 

A third place is in the Reuelation , where it is faid, that 
lohn was in the He of Patmos vpon the Lords day rauifhed 
in the fpirit. Now what weaneth this, that he callcth it the 
Lords day, vnlefle a day appointed by the Lord? For hence is 
the Paflfeouer called the Lords Paflfeouer , the Communion 
! the Lords Supper, the bread the Lords body,becaufe hee did 
appoint all thefe in his Church. Why is hee noted to bee 
rauiflied then in the fpirit, vnlefle that being in holy medi- 
tations , as was the fpeciall manner of the Church,now for- 
tie yeares fince Chrift crucified , hee was rewarded by the 
Lord with this wonderfull illumination in molt hidden my- 
fteries ? From whence may be framed this vnanfwcrable ar- 
gument : 

That day, which by the infpired Apoftle, is called the 
Lords day, & was appointed by the Apoftle,taught rhrough 
reuelation, to bee kept by holy meetings in the Churches of 
Chriftians, not once or twice,but euery time,thatit earners 
certainely the Chriftians Sabbath : but fuch is the firft day 
of euery weeke- Therefore not any other,but this day is the 
Sabbath of Chriftians. 

The force of this reafon ftandeth in the fecond party which 
I is moftfirmely grounded,according to euery branch. 
L T 4 i. That 

A&. 2 0.7. 

1. Cor. 1 6. 1 


Apoc, i. io. 

Ad,2 o 7. 



Math. 12.* 
Iohn5,2 3. 

The fourth Commandment. 

1 . That it is called the Lords day. 2 . That it was appoin- 
ted for holy meetings, to preach andheare, &c. 3. Not in 
fomcone Church, but generally in the Churches of Chrifti- 
ans,at Troas, Galatia,Corinth,&c, 4. Not in fome weeke 
only,but euery weeke. 

The fecond reafon is taken from places of Scripture, which 
proue the fame by confequence : as that in Exodus , where 
the Commandement being giuen, this is added as a reafon. 
Thefeuenthday is the Sabbath of the Lord thy (jod> & the Lord 
refied thefeuenthday. 

A fecond place is that in sJMathe'ty. The Sonne of man is 
euenLord of the Sabbath. A third place is in John : nAllmen 
Jhokld honour the Sonne 3 eucn as they honour the Father. 

The reafon may be framed thus. 1 f the fame reafon groun~ 
ded vpon Gods word,be as wel for the firft day of the weeke, 
as it was once for the Sabbath of the Iewes, then wee are as 
certainly tied to the obferuation of this day , as they were 
for their Sabbath : but there is the fame reafon. Therefore, 
we are certainly tied vnto this day. 

The firft part of this argument is plaine,for the fame rea- 
fon is of the fame force;the fecond part appearethby the pla- 
ces noted in the margent. The maine reafon of the Sabbath 
of the Iewes is , becaufe it was the Sabbath of the Lord, 
and therefore his people muftneceffarily do him this honour, 
that there might be a conformitie betwixt God and his peo- 
ple : and in like manner , our Sabbath is the Sabbath of the 
Lord thrift, when he had finifhed the worke of our redemp- 
tion : for which caufe hee alfo giueth the fame name ; The 
Sonne of man is cuen Lord of the Sabbath : As if in more Words 
he ihould fay : When God the Father had once ended the ma- 
king of the world,he refted and publifhed himfelfe to be the 
Lord of that reft, and dedicated it vnto himfelfe , giuing it 
the name of the Sabbath of the Lord : In like manner, when 
I (hall haue finiftied the worke of mans redemption , I wil, 
reft, and wil haue the day of my reft dedicated vnto my felfe 
for which caufe, I fay, that the Sonne of man is euen Lord 
of the Sabbath alfo, it fhall bee called m^iam »», The 
Lords day. 


The Lords day our Salbath. 

And thus fhall the will of the Father be fulrllled,which is, 
that as they honoured the Father , in keeping the Sabbath, 
betwixt the creation and redemption ; Co they fhould honour 
the Sonne, in keeping the Sabbath, betwixt the redemption 
andconfummationofthe world. 

A third reafon may be drawne from the vniforme pra&ife 
of the Church,euen from the time of mans redemption vnto 
this day. Chrift hi mfelfe firft began it, when he arofe early 
in the morning vpon this day, and thenceforth euer obferued 
it,fo long as he continued vpon the earth. When the Difci- 
ples were gathered together for feare of the Iewes , the 
doores being (hut, he came and ftocd in the middeft of them 
vpon tliat day. Againe , when incredulous Thomas was a- 
mongft them,hec came and fhewed his hands, fide, and feete 
vpon that day, and immediately the Euangelift fubioyneth. 
And as for the practice of the Apoftlesherein,it is foplaine, 
as that it were great impudency to deny it. 

Again,forthe practice ofthofethat liued next vnto them, 
whether Greekes or Latines, they followed the fame order. 
Reade for this Cjnatipf4,\n his Epiftle to the Magnefians, fu~ ^pologeticis . Irene™ in his fourth Booke 
Cap. 19.20. £nfeb.Ecclef.hiftdib.^caj>.2^.0rigen. Hom^.in 
Exod.CyriU. in Johan. Tertul de Idolat vita PanU. 
lAmbrof. hhan.Gregor.lib.i 1 .epift.^.(^c a 

Laftly, for the Churches of thefe times lince , and at this 
prefentjWhether Proteftantor Popi(h,of what Country foe- 
uer,all confent for the obferuation of this day , though in Opi- 
nion there bee feme difference about it ; fome 'grounding it 
vpon Gods Ordinance, according to that which hath becne 
faid,as r Be\aJunim i c Pifcator > Rollocke, Hoop e,Fulke, and the 
book of Homilies, yea,& fome Papifts alfo,as ScotwfPanor- 
mittmw, Syluefter, Eelicius, and the Schoolemen ; fome vpon 
tradition onely,as the Rhemifts Teftament, Tollet,& TBellar- 
mxine. Whence we may reafon thus:That day which the Lord 
Chrift hath fanc"tirledby his referred ion, wherein hee came 
together with his Difciples to inftrud and to confirme 
them, wherein all Chriftian Churches of all A^eshaue made 
their Affemblies, is certainely the Sabbath of theChrifti- 

ans ; 

26 S 

tArg. 3. 

March. 2 8, 
lob. 20.19, 

V«f€2 6. 



The fourth Commandcment. 

iAtt£u\l ds 
temp, [am. 


things vpon 
this day. 
Serm 154, 

ans : but fuch is the firft day of the weeke. Therfore certain- 
ly onr Sabbath. 

A fonrth argument may be drawne from the indgements 
ofGodmoft fearefully befalling fuch, as either haue contem- 
ned the Sabbath of this day, or through worldly mindednefle 
haue negle&ed it. In a Counceli held at Paris, fomeholy 
men vrged the making of fpeciall decrees , about the ftrid 
obfemation of the Lords day: becaufe, as they alleaged, 
partly of their owneknowledge,partly by the relation of o- 
thers : fome intending their husbandry vpon this day , had 
beene fmitten with thunder and lightning, to the laming of 
fome, and to the vtter deftru&ion of others. Another carry- 
ing home corne vpon this day, had both corne & barne moft 
lamentably confumed by fire. Alfo that in Chimftat, a townc 
in France, acertaine woman being wont, together with her 
children, to peele hempe vpon the Lords day , when others 
were at Church, was firft terrified with fome fparkes of fire 
falling amongft her hempe •, another time, with a flame of fire 
arifing in her hempe ; and laftly , not being warned by this, 
there kindled a fire againe , which whUft {he laboured to 
quench,both Ihe and her children did miferably perifh there- 
by. The Centuriatours of Magdenberg do tell of a certaine 
Noble-man , that was wont to follow his fport of hunting 
vpon the Lords day, when others went to Church , but the 
Lord fhewed a great iudgement vpon him therefore, hee had 
a child borne vnto him, with the head of a dog. And that a 
certaine Miller intentiue about his grinding vpon this day, 
hadhishoufeand meale burnt, by a fire kindling in his mill. 
And to come nearer home, zAnno 1 583 .whilft they were be- 
holdingthe Beare-baitings in Parifh garden,vpon this day, 
thefcaffold burft downe fuddenly , and eight perfons were 
flaine outright,and many more hurt and maimed. 

A fifth argument may be drawne from fuch things , as fell 
out worth the noting vpon this day. Chrifi arofe vpon this 
day, the elements were framed, the world begun,the Angels 
created, & Manna began firft to fall vpon this day , the Israe- 
lites parted thorow the red fea, thrift was baptized, turned 
water into wine , fed Hue thoufand with a few loaues vpon 


The Lords day our Sabbath. 


this day, and vpon it we hope,that he fhal come to iudgnent, \ v'oiph. ctsth 
faith j4ttgHfth?e.Vpon this day Chrift was borne, ^aron and M.-.f'tf.i. 
his Tonnes confecrated.&c. Vpon this day Chrift appeared at I 
fundry times after his refurredion,theholy Ghoft defcended j 
vpon the Difciples,and/o/?^was enlightened 

A lixth argument may be drawn from the approbation and 
content of all the beft men, who are fpirituall,andmoft able 
to difcerne the things of God; and the oppofition of godleife 
and moft euill men, who are led like bruit beafts,who are na- 
turall,and perceiue not the things of God. For the beft men 
haue euer lince ChriftsRefurre&ion obferued,and kept this 
day with all due reuerence,only theprophane and licentious 
haue caft away all confcience hereof. Whence we may reafon 
thus :. That which is embraced, and held by all godly learned 
men:but oppugned by thevngodly^as not {lading with their 
corruption^ certainly the truth; but fuch is thisdo&rineof 
the fir ft day of the week tobethefabbath.Therforemoft cer- 
tainly true. For the firft part of this argument,wherein the 
ftrength confiftetli; and firft, that that is the truth, which is 
held by the godly with one confent:our Sauiour telleththem, 
Toy oh it is ginen y to know thefecrers of the kingdome of Heauen. 
Andjfany man fhal do his Will, he fhal know the do ttrirje ^whether 
it be of Gad or no. And on the other fide, the wifdom of this world 
is fooltflints before GW.-& they y which are after the flefh >do famr 
the things of 'the flcflj : with many like places: from whence-it 
followeth y that the conftant confent of all godly men 5 is no 
fmall argument of the truth, and contrariwife of the. wic- 
ked. And thus ye fee,vpon moft firme grounds, that there is 
not only a Sabbath to be obferued vnder the new Teftament, 
but the Sabbath , the firft day of the weeke, which the Lord 
hath appoynted : which meeteth with fundry phantafticall 

FirfLof the Anabaptifts in Germany,and the Familifts in 
Engl2od,which hold,that all dayes are now alike , and none 
more a Sabbath then another ^.neither doth it any whit helpe 
them,that they alledge , Wee are free from the Law, euen as a 
woman,when her husband is dead, from the Law of herhuf- 
band : for by the Law heere,is meant the Ceremoniall Law, 


J. Cor,:: ,14 
lohn 7,17. 
1, Cor, 3,19, 

Errors touch* 
iugtbt Sab* 






7orcfl vpdn 

the Lor di 




The fourth Comwandement. 

the heauy yoke of which , Chrift tooke from our moulders, 
and if in any other place freedome from the Law be fpoken 
of,it is either meant of the Ceremoniall and Iudiciall, or of 
the rigour of themorall Law, exa&ing perfect obedience in 
euery poynt, or elfc threatning condemnation. If they fhall 
foy\Let no man condemn you in rejpett of a. Sabbath, ere. and that 
the Apoftle faith reprehenfiuelyjTVtffc/^rwf dates ,& times t and 
months ,andyeres: neither doth this make for them,feeing that 
the firft place fpcaketh of feafts abrogated, & done away on- 
ly ,the other of times vfed to be obferued by the Gentiles. 

Secondly, it appeareth to be an error which is held by the 
Iewes,by Ebion, and Corinthus,and the Sabbatary Chrifti* 
ans , viz.. that the old Sabbath is ftill to bee kept, as before 
Chrift his comming, for the abrogation of which, thefe pla- 
ces are moftplaine, Col. 2.1 6. 1 Qor.\6. 1. Ac~tsio,&c. 

Thirdly, they alfo erre, that yeelda Sabbath now, but hold 
it vncertaine,whether it be the feuenth,eighth,or tenth. 

Fourthly, they which hold this day, but with all , that it 
may be changed vpon the confent of the Churches,fufficient 
caufe concurring, which I take it, is fuppo/it us impofiibMumyd. 
furmife of things impofsible. Laftly,they which hold the 
fame day , but meerely vpon the ground of tradition, as the 
Papifts, to make their other fond and corrupt traditions in 
the more requeft. 

3 . Thirdly , I fay,that this day is not remifly to be kept by 
vs vnder the newTeftament,although it may rightly be faid, 
that the ftrid refting inioy ned the Icwes,doth ceafe, vi^ as 
figuring our Chrift his refting in heauen, after the wdrke of 
our redemption finifhed,according to that Scripture \Hc that 
hath entredinto his reft, hath reftedfiom his owne xvorkes, as (jed 
did from his. Yet considering , that there is a reft alfo for 
Chriftians,as is- contained in the fame place; There remay- 
net h therefore a reft vnto the people of Cjod* y It were great teme- 
ritie, to deny a day of refting, now from feruile woJke, 
holding that the Lordes day is rightly kept, by comming 
together to publique duties, though the times of vacation 
be fpent in following worldly affaires. For as Gods refting 
vpon the Sabbath, did prefigure Chrifts refting vpon his 


To reft vptn the Sabbath day. 



day , Co there is a reft to come vnto all Chrifts members in 
heauen, which is figured out by our reftingvpon the Lords 
day : to the apprehending of which fwect, and moft ioyfull 
reft, we are more fenfibly quickened,by tailing the fwcet of 
retting here (after fixe daies painfull labcur)vpon the Lords 

Moreouer, it is neceflary, that wee reafe from worldly af- 
faires, that we may be more profitably impjoyed about hea- 
uenly,which without doubt,was one end of reding vpon the 
Sabbath of old : for they attended then vpon Gods publike ] 
fcruice eucr) Sabbath day, feeing it is laid, that ^JMofesis 
read m the Synagogues euery Sabbath day* They muft therefore 
reft,rbai they might labour, refi rcrrpoi ally, & labour fpiri- 
tually,rrcn h-cjngvnfit to doe both theft labours to the beft 
sciuantage the fame day, especially the fpiiituall, if there be 
an incrbrance of the cotporall,we being fitted vnto the one 
by nature, but to the other net onely rot£tted,but moft vn- 
apt vnto it by nature, fo that wee had need to be bowed, and 
btnt by meditation,anc pray tr befoi e the publike meetings, 
and to beeccnfiimtd, and made tenacious of the things 
w hich we haut btent taught, by recounting them after thefc 
meet ngs. And to doe thus, wt haue plaine direction giuen 
vs ir the holy Scriptures \ Take heed vnto thjfeete (faith the 
Wife man, \ekin thiu entrtfl into the hcyfi cj t hi Lord, *ndbec 
more were to heare, il.intogii.e af.trfie of /sc/cj; this isfor 
preparation before : & after the pubhlhing cf the Lzvt\Talg 
ieed({aithJM(>Jfs) ihct ycedoe } ai the Lore ijo%} Gcdhathccm- 
nianded. Andr,gaine ; Theft words which! ccmr? and thee this 
dajfhallbe m thine heart ;this is for rccounur g of the worda- 
gaint after. And that roy all Prophet prcfi fleth according to | 
this diredicn , J hatte hid \hy yftctdw mint heart > that f mioht ; 
notfnagawft thee. Notable is the acmcnition of ffijit/?'***** \ 
to this purpofe ; ycc plight not,whcn yet goefim the cengre- IfnMa^ta^ 
gatiGn 3 tobeinta?iglcdfreJtntiyfyitkbnfti<ftcsco7.tra;y to this f; k- j Kt>m*$ 
die Jont to gee home, and there to call togithti jcur^tfe and chil- 
dren, to the nharjivg efthofe t lings 1* hich hi he ktr f}ikin>*nd 
vehejehaue mcredeepely ey thtrOfrly irgi ( ffed the i?.jcnt minds 3 
afterwards togoe about tkeneccJJ^ries of this life, for if going 





Heb. 5 «I 

The fourth Common dement. 

out of the 'Bath, thou do ft auoid publike meet bigs ,ieft the benefit of 
bathing be turned into a greater hurt, much more ought eft thou to 
vfe this care ,Vvhen thou commt 'ft from yublike meetings Alas, 
mod men haue fo much bufinefle vpon the weeke daics,& are 
fo dull in refpecl: of heauenly lcaming,as that ( vnleffe they 
vfe great care, & labour hard to attaine fpiritual knowledge, 
& grace vpon this day ) they are like to be very {lender pro- 
ficients,& tre want-like fchollers in Gods fchoole s yea,euen 
fuch ( that I may vfe the Apoftles phrafe ) as had need to bee 
taught the fir ft rudiments, Vvhen by reafon of the time they might 
hauebeene 'Doctors. If there be a Faire, or a Market vpon a 
day,will he that hath need of ftuffe or prouifion (the buying 
wherof,wiil take vp his time all that da/)let any more time, 
then hee mud needs, from buying , and prouiding to carry 
home his commodities ? or will he, that is defirous to profit 
in tbeskii of Mufick,Dancing,Writing, Arithmetick,&c.for 
the learning of which , he fetteth apart in a weeke weekely 
fometime,will he I fay,loofc any time, when his Matter com- 
meth to teach him, but apply himfelf hard to thefe exercifes? 
& how much more then mould we feeke to improue this one 
Market , or Faire-day of our foules in the weeke , this one 
Lords day, wherein the preacher is appointed to come, and 
teach vs in the fweeteft & mod delighting noble skill of di- 
uinity,vnto the greateft aduantage,gaine,and ftoring of our 
foules with heauenly nece(Taries?It were needful! therefore, 
befides the publike meetings, & meditating, and conferring 
vpon that, which hath beene taught.that men fhould read the 
holy Scriptures, endeuouring to remember,& to vnderftand 
them by fuch helpes,as are now mod plentiful,that they may 
not be ftrangers in Gods booke,but make the hiftories,& di- 
uine inftru&ions here fet down fo familiar vnto them,as that 
vponanyoccafion, they may be able for their comfort , to 
turnetofuch places as they need:& moreouer, if they would 
read, and ftudy fome good prayers, that they might bee well 
furnifhed this way , according to their feuerall necefsities, 
vpon the way, and in the fields ( as Jfaac is faid to goe out to 
meditate , and to pray in the fields ) and in the night feafon, 
vponfea, or vpon land : what wonderfull great comfort 
^ fhould 

To reft vfon the Sabbath day. 

mould men haue, and how much more mould they grace, and 
walke worthy their holy and Chriftian profeffion, then now 
they doe , or can doe through the mif-fpcnding of the Lords 
day, in idleneflfe,or vanity ; or which is worfe, in running to 
all manner of excefTe of ryot ? 

Laftly ,it is a bafe thing vpon Co glorious a day ,as the Lords 
day , to put our hands to worldly bufineffes y any more then 
necefsitie inforceth,for fo we fhould mingle things high and 
low,diuine and humane,earthly and heauenly, and fo make a 
more vnpleafin^ Linfie-woolfie , then was forbidden by the 
Lord,vnder the ceremoniall Law; we fpould do like the hea- 
then that knew not God, who had their diesfefti, profrjii&nd 
intercifi, holy day es,holy day eeues, and mixtholy dayes/er- 
uing partly for the wormip of their Gods, and partly for la- 
bour in the works of their calling. 

The true God would neuer allow this in any of his holy 
dayes,he wil not be content to part flakes with vs, andther- 
fore you (hall find euery of his holy dayes guarded with this 
c\aute y ThoHJhalt do no [entile tycrke therein. Will a man vpon 
a pkntifull feaft day , goe from dinner tofeeke for fcraps in 
the poores basket ? hauing had plenty of the gold of Ophir 
powred out into his lap,goe feeke for pinnes or nay les in the 
duft ? hauing fought precious ftones of ineftimable worth, 
and the time of this feeking ft ill continuing , will he attend 
vpon the gathering vp of dung ? But euen thus doth he^that 
vpon tjie Lords day putteth his hand to worldly bufinefie for 
gaine/eeing all thefe things are but as droffe and dung, in re* 
card of the excellent knowledge ofChrift :■ and the word of Gcxj 
is more precious then fine gold , fweeter alfo then the hony, 
and the hony combe. 

Did \yee but confldcr the double occafion of meditation 
vnderthe NewTeftament 3 bothof the Creation, & Redemp- 
tion of man,wheras they had but a (igne of the creation vn-> 
der the old : the bond of thankfulnes now inlarged,a greater 
meafure of the fpirit now giuen , and that implacably -mali- 
cious enemy of man, the deuill now more inraged,knowing 
that his time is but fhort,we would be fo farre from making 
this day a time of ryot,excelTe and out-rage, that we would 






The fourth Co mm an dement. 

o*ft. i 

*Tbc Sabbitb 






Tbe Sabbath 
to be \t$i 2 
kvw % 

ratherfas farrc as our wcake nature will beare)feque{br our 
fclues vnto godly and fpirituall excrcifes, whereby wee may 
be fenced againft the dcuill, walke worthy of the rich grace 
of the Spirit, and anfwere the incomparable beneficence of 
the Lord in Iejiis Chrift by ducthankefgiuing. 

And here againe is occadon offered of diuers queftions,to 
the farther opening of the dodrine of our Sabbath. As firft, 
When doth the Sabbath vnder theNewTeftament begin, 
and end? 

I anfwer,that howfoeuer fomebegin it in the euening^nd 
fo make it fro n euening to euening , yet the more probable 
opinion is y that it beginneth in the morning and continueth 
till the next morning , becaufe Chrift his Remrre&ion, the 
caufe and beginning of this Sabbath, was early in the mor- 
nings appeareth plainely,if we confider,how the fouldiers 
were terrified at his Refurrecl:ion,and went inro the citie to 
certifie the high Priefts what had happened •, and the time of 
their going is noted to be,when Mary was gone from the Se- 
pulchrc,which was at the dawning of the day : fo that as the 
[argument was good for the beginning of the old Sabbath, 
(the Lord refted, when the euening and morning of the fixth 
day were at an end,therefore then muft begin the reft of tnat 
Sabbath) foit is good alfo for the beginning of our Nabbath, 
Chrift luuing finifhed the worke of our redcmption,arofe a- 
gaine early in the morning, therefore it feemes, early in the 
morning muft we begin the reft of our Sabbath So may we 
rightly hold.that it hath againe been turned from euening to 
Cucning, to be from morning to morning, to fet foortb mans 
rifing through Chrift from darknes to light by grace, accor- 
ding to that ol/ohri; He is the trne light, that lightneth eaery one 
Which commeth into the World* 

But how is the Sabbathxomprehending both day, and 
night to be kept? 

Anfwer. Not as fome Heretikes,of whom Origen writeth, 
by remaining in that pofition of body, wherin we are taken 
at the approch of the Sabbath , nor yet as the Eftees, a ftrid 
fed amongft the Iewes,by abftaining from doing the necef- 
fary bufmeflcs of nature : as Mat hew Paris writeth of a lew, 


A SabbAth dtycs iourney, 


that would not be drawn out of a noyfome priuy vpon their 
Sabbath. But look what time thou art wont to rife about thy 
worldly bufines, which thou art mod: defiroustofet forward; 
at the fame arife by prayer , and hcauenly meditations, and 
look noconuenient time,till thou betakeft thy felfe again to 
thy reft at night;and if any occafion be offred for the furthe- 
rance of thy fouleshealtlr,perfeuereheerein : yet with enter- 
mingling of couenient relaxations of mind & body, left thou 
ouer-whelme Nature by ouer-ftricl: intentions And(which 
is the chiefe end of this difcourfe,about the beginning of our 
fabbath)prefume not,before a whole day of reft be complete, 
to put thy hand to thy worldly bufine(Tes,as fome doe, going 
forth with their carts towards Faires, or Markets, or in car- 
rying carriages,fome about one worke, and fome about ano- 
ther, vnlefTe in the cafes before allowed for necefsitie. 

Wee read in the Scripture of a Sabbath dayes iourney ,by 
which it mould feeme, that it is not altogether vnlawfull to 
trauell then : what is to be (aid of this ? 

It cannot bee denyed , but that the holy Ghoft fpeakethof 
fuch a iourney indeed: yet ferom imputeth it to the Rabbins, 
as an inuention of theirs ; and a) lofephw writeth a ftrange ! A *^ ' 
ftory of a Riuer,called FIuhihs Sabbat km .which was wont to 
run full all the fix daies,but when the feuenth came,the water 
abated,that a man might fee the bottome of the riuer,it cea- 
fing then from running. But Theoplnlatt bringeth Origen for 
his author,that the fabbath d3yes iourney had the beginning 
ther^when the Tabernacle was placed in the middeft,andthe 
Ifraelites tents farreorTround about, whieh 3 as he faith, was a 
tnoufand paces , from whence they muft needs come to the 
Tabernacle vpon the Sabbath , and this continuing for the 
fpace of forty yeare,might well giue occafion of this phrafe, 
a-Sabbath dayes iourney . So th it it may be granted, as cer- 
taine, that there was fuch a iourney allowed by the Lord, but 
the doubt ftill remaineth , how farre this iourney extended. 
£>//*/>z and the Latin Interpreters ho!d,that it was two miles, 
if itvverepue ,. it ;j vvortbie to bee Shewed all men, ju beeing a myracu!o;u teaching of Reft day fw* trauell , feting a timer did reft from running according to the ordmark 

V and 


(a) lofepb dc 
ca PM. 
Tbii R/ucr 
rum betwixt 
*Archx& and 
two cities of 
of ^4grippa % 
This was 
ibevved vn- 
to TitM in 
his returns 
Ya'em >*nd 


Iohn,ii iS. 

Thcf$urth ComntAndcment. 


and that by comparing this place of the Ads, with that in 
Z,*^ where it is (aid, that hebleffedhisDifciplesin Betha*. 
nie,andafcended thence > which Bethanie is from Ierufalem 
1 5.furlor»gs,two little miles. TremeUm the Syriacke Inter- 
preter faith,that it was but 7. furlongs, and fo tranfhteth it, 
and affirmeth,that the Rabbins with wonderfull confent,doe 
all agree herein : for they count it 2000. paces,according to 
their Talmud ;but thefe are ordinary paces,but halfe fo great 
as Geometricali paces : fo that they make but iooo.Geome. 
tricall paces,which are but a mile. 

But the matter ftilirefting in thediftanceof Bethany from 
Ierufalem , which was on the further fide of the Mount,and 
1 5.furlongs oflf,it muitbe concluded,that this is the Sabbath 
dayes iourney there meant. Neither doth it hinder, that /«- 
fephfti writethof the mountain being diftant from Ierufalem 
but fiue furlongs, or fince but 500. paces 3 or more lately ,that 
Bethany is from Ierufalem three miles: for the mountaine is 
great and large , and therefore fome part might well bee fo 
nigh ; and fince Ierufalem reedified, it being fet vpon other 
ground, including Golgotha, where Chrift was crucified, 
which was then without the gates of the city ,Bethany might 
well bee three miles off. Howfoeuer,wee are to hold,that a 
Sabbath daies iourney is about the bufinelTes of the Sabbath, 
about which wee are not alwayes tyed to the fame diftancc 
of places,but may trauaile,as occafion ferueth for our grea- 
ter comfort, or the good of the Church, fo that lawfull order 
bee not broken , as the Shunamites husband anfwered her, 
when fhee would haue her AlTe fadled to goe to the man of 
God 5 wherefore wilt thou goe to day , feeing it is neither new 
fJHoone.nor Sahbath ? By whkh is intimatcd,that vpon Sab- 
bath dayes fhee was wont, if the cafe did fo require, to ride 
vntohim. For conclufionthenof this poynt,kt thefe iules 

1. Totrauell about worldly bufinelTes vpon the Sabfcath 
day, is altogether vnlawful/vnlcffe necefsity dothfo require, 
be the iourney leffer,or greater. 

a. To make vnneceffary iourneys about fpirituall exerci- 
fes vpon the Sabbath, is vnlawfull, W*. eyther by riding, or 




<— ^p— ■ " - HI — n ii 

T'A* Zmv «4jf fsnfi be ktft of the f we. 

walking to preach, to the wearying of man, or bead, when 
the iourney mi^ht well haue beenc taken the day before : or 
by trauelling in like manner to hearc, when as no famine of 
the word conftraineth hereunto. 

3. Totrauaile to our ordinary , and appointed place of 
Gods wor(hip is not only lawfull, but neccflary, fo often as 
the publike fcruice of God is there vpon the Sabbath perfor- 
med, how farrefoeucr our dwellings be from thence, if fick- 
ne(Te, or weakenefTe, or fome other necefsitie hinder not,and 
in cafe of the want of a fufficient miniftry there, to trauaile 
to fome other place; I meane , if the word bee not there 
preached,or the grounds of religion explained. But where 
this is to be had in conuenient fort , to depart thence other, 
where vpon pretence of infuflkiency in the Minifter , is to 
breake good order, and to runnc to a confufion:for when the 
minifter doth his indeuour,if by the diligence of his flocke, 
in referring vnto him,he be incouraged, hee (hall increafe in 
his gifts , care and ftudy, but contrariwifedecreafe to their 
greater hinderance. 

How fhall the poore doe, which want food, and rayment, 
and cannot prouide fufficiently vpon the fixe dayes for their 
fuftenance then, and for the feuentli alfo,may not they in this 
cafe worke fome part of the day ? 

r Anf. No verily, whether thou be rich,or poore, the fame 
law of God bindeth a!l alikc:for let the poore now work,and 
he can haue noli pcof benefit hereby, as thofe of the people Exo<3.i<s, 
of I frael,that went forth to gather Manna vpon the Sabbath, 
found none, & they that negle&ed the building of the Lords Ha §.^ 
Temple earned wages , but put it in a broken bag : fo they, 
which negle&ing Gods ordinance,fhall follow their worldly 
works,(hal get nothing by fodoing,it is not manslabour } but 
Gods blefsing, that maketh our indeuours effe&uall, of this 
bkfsing there can be no hope, when his Law is broken. 
If it be faid,the Lord will haue mercy, and not facrifice ? 
I anfvver,this is in cafe of necefsity not to be auoided, hee 
meancth not, that if thou be poore,he had rather thou fhoul- 
deft worke vpon his Sabbaths,butabflaine, feme him faith- 

, fully, and he will flirrethce vp mercy Tor thy relkfc. 

1 V 1 Quefi. 




..J i 



Amos 8.5. 


The jOurtr) u vm man uzrni rn 

£>uefi. 75. Are vvc bound to doe the holy duties of 
Gods feruice all this time without ceafing i 

Anfw. 7*{o, j "or Vee may refresh \our [dues with eating, and 
dr inking. fwging andmufick^, and other hone ft delights, thereby 
the mind is cheered vp, and ioy and gladnejfc befitting the Lords 
holy day exprejjed. 

£xplan. Although we teach a ftri& keeping of the Sabbath 
vnder the new Teftament,yet it is not fo to bee vnderftood, 
as though we were bound vpon this day,to doe nothing but 
fpirituail duties ail the day long •, for in refped that we haue 
flefTi,as well as Spirit, that would be wearifome to vs , and 
would turne the Lords day^hichisforadelightjintoa hea- 
uy burthen* I fay therefore, that wee haue liberty to refrefh 
our felues with fuch things, as cheare the outward nrn, and 
expreffc ioy befitting the Lords holy day. For euery holy 
day of the Lord is a feftiuall , and ioy full day for outward 
ioy and delight , which is expreffed by the Prophet Hofea, 
faying, / W/// canfe allher mirth to ceafefherfeaft dayes,hernety 
<*JHoones>andher Sabbaths , when he threatneth iudgements 
againft the land. And l^jhemiah inuiteth the people to eate 
of the fat, anddrinhe thefweete; reproouing them when they 
began to wecpe , becaufe it was an holy day of the Lord, 
Whence it appeareth plainly,that mirth and ioy euen exter- 
nall doe well become the holy day of the Lord, neither were 
the people of Ifrael euer reproouedfor this,but that through 
their couetous mindes , they accompted the Sabbath a bur- 
then , and thought long to haue it gone , that their feruants j 
might goe to their labour, and they themfelues to their mar- 
kets : for in this refped they are thi eatned by the Prophet 
Amos,Heareye this, that fwallofy vp t he po ore, and fay , when tyil 
theneVt Moonebegone, thattye may fell come, and the Sabbath > 
that \V* may fell wheate ,&c. Andfon e of them not ita\ ingthe 
ending of theSabbaths,trod Wine prefles,& laded, & carri- 
ed out burthens, againft. which T^ehemiah prouidcth, being 
grieued hereat , as at a great abominat on. Yet let no man 
vnderftand this fo, asthoughit were hereby toilerated to 
fpencUhis day in outward, and vaine bodily paflimes, for 
. then 

The Sabbath afeaftiualltime. 


(tirnes,for then how fhal we improue it tothe beft aduantagc 
of our foules,as hath been already (hewed, we had need, and 
ought to doe : but Co far forth we may vfe bodily delight, as 
it doch not hindcr,but further the hallowing of this day, as it 
doth not exprefte an Heathenifh feaft , fuch as were the olde 
"Bacchanalia ^ut fetteth forth a diuine feaft,kept in the honor 
of the Lord Iefus. 

1. Let no man therefore be eating and drinking, and ma- 
king merry, when the publike feruice of God calleth for him, 
for that were truly to make a mans belly his God, as the A- 
poftle fpeaketh feeing he attended* vpon that,when he fhould 
attend vpon God in his feruice. 

a. Let no man foafteft outward pleafure,as that he flhculd 
forget the chiefe pleafure, and comfort of the foule, by neg- 
lecting to prepare to Gods worfhip before , or to meditate, 
that it may finke,and take rooting in his mind after. 

3 . Let euery man,as hee is able, exercife himfelfe in pri- 
uatc in-reading andftudying the holy Scriptures and prayers 
with other helpes to ftrengthen the inner man in grace, and 

4. Shunne and auoyd all obfeene and filthy pleafures, 
which are rather corrupting,then hallowing;, and ail vnlaw- 
fu 11 gaming, or ouer laborious exercifes, which in the end do 
rather trouble and dull the fpirits , then quicken,and cheare 
them vp. Let there be no frequenting of Ale-houfes or Ta- 
ucrns vnto ryot,no chambring and wantonnes*, or in a word, 
let there be no mirth,but what becomraeth fober,temperate, 
and chafrc minds fearing God, and reuerencing his ordinan- 
ces. And that licentious perfons may be the rather reftray- 
ncd from their vaine pleafures vpon this day, the Lord hath 
apparantly executed iudgement vpon diuers for contempt 
of this day. 

J3mJ1.7 6 » Is this all that We are bound vnto,to keepc 
the Sabbath our felues,in ceafing from labour, and do- 
ing theduries thereof:' 

AnCw.T^oJwt whofieuer hath fonne 3 or daughter, man-ftruant, 
or maid, cat tell, or ftranver Within his gates, us alike bound to pro. 
_ V 3 Hide, 




Gcni 7 . 

Exod t \z2i, 

with chil- 
dren and 

The fourth Comnumdcmtnt. 


Hide, that all ,afmuch 04 in him Ueth,obferHC this day in their kind, 
btrh man and be aft. 

Explan. The Lord,the author of this commandement,as in 
giuing other lawes he fpeaketh not vnto inferiours, and the 
gouerned,but vnto the Gouernours,as in the Law of circum- 
cifion he commandeth all vnto Abraham, both for the aft to 
be done,the time and manner ; in the Law of the Paffeouer he 
commandeth all vnto matters of families,and Mofes openeth 
the matter vnto the Elders oneiy : fo in commanding cheob- 
feruation of the Sabbath, he layeth all vpon the Gouernours, 
faying; Thou s ihy fonne ,thy daughterly manfernant ,thy mayd, 
thy c att ell >andftr anger that is fttthin thy gates* 

And not without iuft caufe, becaufe that, i. Parents and 
Mailers of families are in Gods ftead to their children and 
feruants,andhaue his titles vpon them 3 which for what elfe is 
it,but onely to remember them fo to bring vp thofe, that are 
vnder them in all godlineffe,andholinefl*e,as if God himfelfe 
did more particularly take vpon him the training vp, and 
nurturing of them? 

2 . Becaufe of the neere relation betwixt gouernours,and 
their people,he is the head oeconomicall, they the members, 
of all which we know, what care the headhath/eeking ftil to 
put more comlines vpon them,and in thefe kind of members, 
the greate ft grace is holincite \ and greateft meanes of bree- 
ding this,the due obferuation of the Sabbath. 

3 . Becaufe of the corrupt nature, wherein parents beget, 
and bring forth their children into the world,fo that without 
grace,they are fountaines of infinite mifery vnto them, they 
being by nature the children of wrath, and vaflals of the de- 
u ill mow what a corafiue muft it needs be to the heart of any 
kinde- hearted father, or mother , to confider that they haue 
bred children to be fire- brands of hell ? and what a care then 
muft this needs worke in them,to helpe them to be deliuered 
here-from? and the chiefeft ordinary way vnto this , is to 
bring them to the Sanctuary vpon the Sabbath,to vrge them, 
and helpe them by pray er,examinat ions, and inftru&ions to 
the fruitfull obferuation hereof. 

4. Becaufe they cannot looke for ableffmg vpon thofe 


Parents charged with their Children. 

about which they imploy their feruants and children, vnletfe 
they be facoks, or lofephs, godly and righteous, which none 
are without the confcionabie obferuation of the Sabbath. 
Therefore the example of lofhna is to be followed by all ma- 
tters of families, doe not only fay , I, but I and my houfhold 
will fcrue the Lord, and keepc his holy Sabbaths : feeke that 
praife before God, which was giuen vnto Abraham. I %ott> 
Abraham (faith the Lovd)that heVcill command his to walkc in 
my Vvaies. With Elcanah, and Hannah bring Samuel to the 
Temple, whil ft he is yong,that he may be aferuant vnto the 
Lordail thedayes of his iife.WithTimothies grand-mother, 
breed in him thus knowledge of the Scriptures from a child. 
Now howfoeuer the charge of inferiors lyeth vpon the fu- 
pcriours, yet this will not excufe the inferiours,if they mail 
negled this holy day : but as the Lord telleth E\echiel ,when 
he had made him a watchman ouer Ifraei , if thou admonifh 
them not , and the enemy commeth , they fhail die in their 
finnes, but their bloud will I require at thine hands 2 fo they 
(hall die in their finnes, and feele the fmart of Gods eternall 
wrath in the world to come. Euen as it is faid of ail per- 
fons vncircumcifed , or that keepe not the Pafleouer , they 
Ihall be cut off from among ft the people, be they mafters, or 
feruants,children growne vp,or par.ents,howfocuer the Lord 
would haue flaine *JMofes , becaufe his fonne Cjerjhom was 
not circumcifed. Wherefore let children, and feruants, as 
they loue their owne welfare, be as forward toobfernethe 
Lords holy dayes, as their gouernours to command them;as 
diligent about their priuate Chriftian exercifes, as they to 
performe them; and as ftudious to fatisfie them in holy inde- 
uours,as they to helpc them herein. 

jguefl. 77. Doth the Lord onely take care for our 
right f pending of this day,and Icauc vs to our felues vp- 
on the fixe dayes ? 

Anfw. No doubt leflc , but it is hit V?iH , and command alfe> 
that we jJionld vpon the fixe dayes abftaine from idleneffe, and di- 
ligently labour in theyporkes of our callings. 

Sxplan. Before we come to the explanation of this ; by 
V 4 cattell, 


loft. 2 4.1 5, 


I.Sana 1. 

1 .Tina. 


Ezcch f j,i7, 




The charge 


FT*; (013 vp- 
on ftx-dayes 

The fourth Commandement* 

catte!, whofe reft is alfocomanded, are meant their Camels, 
their Oxen, their Affes,&c. whofe ftrength, and labour they 
vfed about their carriages,treading out their corne,& works 
of husbandry. Now the Lord out of his mercy , as he would 
not hauc the poore feruant, and bondflaue to be torne , and 
worne out with fore labour vnderthe hands of vnmercifull 
mafters :fo would he not haue the poore dumbe creatures, 
and therefore elfcwhere explaining further this commande- 
mentjhe faith, that thy feruants andcattell may reft, as well 
as thou. Moreouer, the canell could not labour , but men 
mud be in fome fort afsiftant vnto them , and fo neglect rhe i 
Sabbath. The ftranger was a people not comming of the 
ftockeof lfrael,butoffome other 3 either following them out 
of Egypt, orta^en, and bought out of other Countries, 
whom they had for ilaues perpetually , as the Gibeonites. 
Now the Lord would not haue thefe to doc any workevpon 
the Sabbath day, though borne without the couenant,andli- 
uing without circumcilion.without pa(Teouer,without facri- 
h*ce,without God in the world:partly,that through being fa- 
uoured,they might come to affect the true religion,thefoun- 
taine of this their fweet reft,and partly , that being in the bo- 
fome of the Church, there might be an outward /vniformitie 
ofall in the reuerencing of this holy day , which fheweth,that 
they which liue in the fame Nation, and vnder the fame go- 
uernment, are to be compelled to an outward conformity of 
religion, though the heart can only be turned by the Lord;& 
whatfoeuer thy feruant be inwardly, thou muft caufe him to 
be conformable to all good orders outwardly, but this exten- 
ded! not to fuch,as come ftrangerwife vnto thcc,ouer whom 
thou haft none authority. To returnejnow to the proper que- 
ftion. Some hold, that the. Lord doth onely remit his owne 
right,in faying : fixe daies fhate thou labour, &cbecaufe all 
the dayes of the wceke are his/otherwife the people of God 
had not done well,in fetting apart fome of the fixe dayes vn- 
to holy exercifes, vpon any occafion whatfoeuer. But they 
are decciued , and their ground is too weake : for in eue- 
rie Commandement wee arenotonelyenioyned thedutie, 
but the helpes and furtherances heereunto; now vnto the 


Worke vpon the fixe dayes. 


righr, and free keeping of the Sabbath, it helpcth not a little 
tofpend the fix dayes well about the workes of our callings: 
partly,for that our worldly bufineffes being done,we are the 
freer from any intanglement hereby, therefore he faith;TW 
Jhalt labour & doe all that thou haft to doe. Partly for that being 
weary of labouring, the reft of the Sabbath will be the more 
fweet and plcafimt vnto vs,according to that of the Prophet:^ 
If thou call the Sabbath a delight : and partly for that the Lorcf j 
of his goodnes,will the rather fan&ifie vs,and make vs fit to 
fan&ifie a Sabbath, when as we diligently doc the workesof 
our callings vpon the fix.daies, according to that cofortable 
faying of John-, Of hit fnlneffeXvce banc all receiued, and grace 
for grace : hauing the grace of faithfulneffe, and diligence in 
the duties of our callings, wee receiue further grace of dili- 
gence about Sabbath day exercifes,which is peculiarly vere- 
rled in this very tTiing,in tha* the mod idle, which fpend their 
time of the fix dayes ingaming,fpo:ting,andleaftdoing,are 
leaft holy, and mofl prophane vpon the Sabbath : but comra- 
riwife the honeftly diligent,and intentiue to their callings. 

2. The iniun&ionof working vpon fixe dayes, is giuen 
in the fame commanding termes,in the originall,that the in- 
iunction of not working the feuenth is giuen in : in the firft 
is^yx\T h on fimlt do vrorkt* in the fecond is n-ttV^fi^W 
fcO Thoujhalt not doe V;orkc. 

3. As there bee reafons alledged of ceafing from worke 
vpon the feuenth day , fo there is reafon laid downe alfo of 
working the fixe dayes : 2s the maine rea/on of the firft is ; 
Godrefted the fcaemh , fo the reafon of the fecond is ; Jnfixe 
dayes the Lord madcheauen and earth M Wrought. If it be faid, 
This needeth not to be here commanded, it rather belongeth 
to the fecond Table. I anfwer, that one and the fame dutie 

j.may belong to diucrs Commandements in diuers rcfpe&s, 
and in what refped this of labouring belongeth vnto this, 
hath beene already fhewed, neither is mine intent otherwife 
to bring it in heere, and for fomc queftions , which are fitly 
here further to be difcufled. 

Againe I fay, that the ground of the former artertion is too 
weake, for not men, but God himfelfe hath againe fet apart, 




Rcaf 9 2. 



The fourth CommAndtmtnt. 

i.Thcf 5 ,l7 

(ince the giuing of this law, fome of thefe dayes for holy du- 
ties. And a good conftru&ion may be made hereof, and yet 
this ftand for an vnder-commandement ; Six dayes Jhalt thou 
labour, vnleflfe the worfhip of God (hall hinder, and call thee 
from thy labour : for we mull in reafon yeeld as much to the 
bufinefles of Gods feruice vpon the fixe daies, notwithstan- 
ding the command of working ', as to bodily labours vpon 
the feuenth,not with (landing the command of retting : ther- 
fore,as when we are bidden to reft all the day,we are not yet 
denied workes , whereunto necefsjty or charitie call vs : fo 
when we are bidden to workcthe(ixdaics,wee are not yet 
denied ccafing , when religion , and Gods worlhipcall vs 
hereunto. But for the further cleering of thefe things,here 
arife ccrtaine weightie, and needfull queftions. 

£*tfi. 78. Is it not lawfull then to forbearc working 
t o attend vpon God in his feruice in the fix dayes < 

A/lfw. Tes,itu not enely laW full, but necejfary to doe the duties 
of gods feruice euery day of the Weeke inpriuate, and in publike, 
when iuftovcafion is offered. 

SxpUn. It is the corrupt maner of moft men, when the Sab- 
bath is ended, yea,when publike feruice is done,neucr more 
to call the Lord to minde all the weeke after, or if they doe, 
to performe their deuotion very flenderly , and weakely , as 
though they were Efficiently fan&ifiedintwo, or three 
hourcs vpon the Sabbath for all the weeke after,oras though 
they were Gods people only vpon that day, and their owne 
only all the weeke after. But this is great forgetfulnes,& by 
all meanes to be rooted out from amongft Chriftians, for the 
Lord is to bee ferued euery day of the weeke,with the bed 
heart and care that we can. Firft,we haue for this,his com- 
mand:?^ continually, & in all things giue thanks :& preach the 
Word of God, be in ft ant infiafon,& out offeafon : and Thauflialt 
talke of the Lawes of Cfod continually , When thou tarriefi in thy 
houfe,and When thou walkeftin the way, as thou lyeft doWne,& as 
thou rifeft vp:So that duties of religion,doe not onely tye vs, 
femper, all the dayes of our liues, but ad femper alfo, to'euery 
day and time, when goodopportunitie is giuen,wc muft ex- 


The worjhip efGodon the fixe d/iyes. 


preffe our deuotion,by pray ing,reading,meditation,hearing 
and conferring at fit times. 

i. Wee haue for this the example of holy men: Ttaniel 
prayed dayly thrice a day, and praifed his God,and the Text 
fheweth, that it was his manner thus to doe. Dauid prayed 
early in the morning : he wept in prayer, euen in his bed,fo 
as that he made it fwim with teares, / call by day, and by night 
(faith he)/ tyiltalvray giue thankes vnto the Lord, and his praife 
jhall be in my mouth continually : Morning,and euening,and at 
noonc-tide , hee called vpon the Lord. zAnna, a good wid- 
dow,isfaid, to haue ferucd the Lord in the Temple , With fafting 
and prayer, mght and d.iy. They were daily together in the 
primitiue Church,with one accord in the Temple. And So- 
\omen reporteth out of Thilo lud&tu , that the Chriftians in 
Egypt continued all the fix day es in deuotion fo earneftly,as 
that they forgat to take their food from morning till night ; 
and the people of EdelTa would not bee terrified from their 
often meetings , through the feare of death threatned vnto 
them. Which I doe not rehearfe , as fauouiing the Mona- 
fticali life, which is wholly fpent in blinde deuotion : (for 
euery manmuft liue in a calling , not onely generall,as he is 
a Chriftian, but fpecially as hee is a member of a Common. 
| wealth : and if zAmm did liue in the Temple, (he had doubt- 
| lefle fome other imployment,befidcs prayer and fading: and 
for thofe of the primitiue Church, their time was extraordi- 
nary and moft dangerous ) but I rehearfe thefe examples, to 
commend the generall , of omitting no day,without giuing 
the Lord his due. 

3 . Wee haue for this great encouragement giuen. He is 
pronounced a blefled man, that doth exerafe himfelfein Cjods 
rpord.ef- meditate therin day & mght. Dauid faith,that becaufe 
Gods commandements were eu. r with him he was made wi- 
fer then his enemies,?"^ (faith he) / haue had more vnderftan- 
ding t hen all my teachers J vnderfiood more then the ancient. So 
that he which wil be wife indeeJ/nuft do as T) auid did y hzuc 
|cuer Gods commandements with him, and make Gods tefti- 
monies his daily meditation. 

4. We haue to vrge vs to holy duties,our owne great ne- 







Verle 59. 



Pfal.i 27. 






The fourth Common dement. 

ccffitie euery day. We are daily fubied to fin, and therefore 
muft daily feek the rcmifsion ot our fins by praier,according 
to the direction , due vs this day our daily bread : Wee haue 
daily buflnefles, vpon which we need,but cannot looke for a 
blefsing, without daily earneft prayer , otherwife we may 
build,watch,and work,but in vaine : we are fubieft to daily 
dangers, either by reafon of the Deuils rage, the cry of our 
fins,or our weak conftitutions,which we cannot look mould 
be preuen^ed, without diligent prayer euery day, prayer be- 
ing our laft & greateft refuge,accordingto the Apoftle ; and 
we daily receiue at Gods hands,great blcfTings,the courfe of 
which we fhali caufe him to breake off,vnle(le we be daily in 
rendringpraifes to his holy name. 

Againe,for the reading and meditating on Gods word,our 
necefsities do all Co require,that we fhouldbe fomewhat em- 
ployed herein euery day .The word is thefwordof thefpirit, 
without which, how can we combat with our fpirituall ene- 
mies,that will not leaue vs vnaflaultcd any day ? The Word 
is the milke, whereby we mud be nourilhed, and grow vp,in 
regard of which, we are as new borne babes ; how then can 
we in any day Hue without it,but be very DwarfFs in grace ? 
The word is the feed of God, by which we are kept from (in- 
ning^ brought to behisbeloued,and holy children: If this 
feed then be not daily in vs,how (hall we be kept from being 
ouergrowne with weeds & bryars, and fo from being repro- 
bate & accurfed ground ? The word is a light vnto our feet, 
and a lanthorne vnto our paths, how then can wee walke on, 
and be kept vpright without dangerous (tumbling & falling, 
vnlefle we haue euery day this light fet vp in our minds ? To 
fay nothing of the rcadineiTe and dexteritie in the Wordof 
God, which we flial grow vnto by daily exercifing our felues 
thercin,according to the prouerbe,Vfe maketh perfe&ncffe, 
and how much the more apt we flial thus become for publike 
inftruc"tions,to receiue them for our greater comfort. 

guejl. 70. It fecmeth then, that euery day ought to 
be made a kindof Sabbath 5 how can this ftand with the 

command,of working vport the fix dayes 1 


Rules of Gods worjhipL vf on the fixe day a 


Anfw. Tes very Well, becanfe t hat , howfocuer God is. to bee 
feruedvpon the fixe day cs , yet they are for the moft part to bee 
fpent m the worses ofonr callings . 

Quef. go. Allrhis being but •■ genera 1 1, what more 
fpeciall rules are wee to follow in our weekely dcuo- 

Anfw. i Wee mufi pray euerie day, morning andenening. 
2. before and after the vfe of Cjcds good creatures. { 3. The 
more our necepties vrge vs, to pray the oftncr, and the mere in- 
flantly 4. L et no day pajfe Without fome reading and dinine me- 
ditations . 5 . !S[€gUEh not t he Wetke day Sew, cns } vshen oppor- 
tunity is offered to come vnto them- 

Explan. .After the nccefsitie of performing Gods wor- 
fhip eucry day declared, I haue thought it not amifTe, to fet 
down fpeciall rules for the direction of all men : for, though 
we are to maleeuery day a kinde of Sabbath, yet we are 
not to follow the practifeof Monkes and Friers, framing 
our life to idlenefle , in regard of worldly affaires : nor yet 
of fome ouer zealous petfons, trauelling from place to 
p!ace,to heare the Word of God,fpcnding many whole daies 
in this manner, the bufintilcs of our calling being neglected, 
they can haue little comfort herein , when Godfhallaske, 
who required thefe things at your hands'? But he that is de- 
(iroustoperfoime his weeke- caves feruke acceptably vnto i 
the Lord,muii, 

1.4 Reuerendly commend his fupplications,andgiuing of Rnle.i. 
thanRes,euery day, morning and euening,vnto the Lord: as 
'Daniel kneeled down, and prayed three times a day ; for a fi- 
gure of which, it wis commanded vnder the old Tcitamcnt, 
that they fhould facrifice a Lambe morning and eueninp ,eue- 
ryday contiuually, whuh Lair be didreprefent Chrift,and 
this facriricing was a comming to God, by prayer in his 
Name, and in the merits of his bloud-fhed. New 1 his was 
done publikcly,atthedoore of the Tabernacle, f]icwing,that 
inc ery little Tabernacle, or Church, fuchasiseuery Chri- Verrc 4 2, 
Irian mans family, the like Irould be peiformedin thecom- 
pany of the members therof,childrep & feruants.Whn tfore j 




Icre. io«2 5. 


I. Tim, 4. 5. 





The fourth Commandement. . 

heathen families , wanting the true knowledge, and feare of 
God,are branded thus, that they call not vpon his Name : as 
in that imprecation of the Prophets, Towre out thy v?rath(0 
Lord ) vpon the heathen, And vpon the families that call not vpon 
thy Name. It is not enough to fay the Lords prayer,or fome 
other drowfily, being luifc a fleepe,or without minding it,as 
is the manner of moil men, for this is the facrifice of foolcs, 
Who know not that they doe f«*7/,ncither is it enough for Gouer- 
nours,to pray by themfelues alone, but the right wodhippet 
of God prayeth heartily if he be the matter of a little Taber- 
nacle,he facrificeth in the doore thereof. 

Secondly, thou mull pray beforehand after the vfe of Gods 
good creaturesrfor euery creature of God is fanftified by the 
word and prayer 5 when zAdam had (Inned.all things feruing 
for mans vfe, were accurfed ; now by Iefus Chrift a!one,this 
curfe is remoued, but not without prefenting him in prayer 
before the Father : So that come to partake of thefe benefits 
without prayer,andthou feedeft thy felfe with curfes, which 
thou mayeft looke mould be the ouerthrow, and not the vp- 
holding of thy body. 

Thirdly, the more our necefsities vrge vs, wee muft pray 
the oftner >and the more inftantly . Dauid,in th i s cafe, pray, 
cthday and night , and without cealing , and (heweth that 
continuall praying is therein reqaired: Call vpon me( faith 
the Lord ) in the time of trouble. What muft we call vpon him 
thenonely : no but oftner,and more inftantly then,aboue all 
other times. To this purpofe,faith Saint fames ,ls any angongfi 
you afflilled, let himpray, that is , let htm make this 4 time of 
continuall pray er,and fo in the like cafes. 

4. We muft let no day pafle without reading and diuinc 
meditations : for hereby we doc encreafe our htauenly fub- 
ftance, according to that \ Prayer, reading, meditation, and 
tentation makea perfed diuine,£.vWf one another daily Szith 
S.Panl:zndto Timothy, Cjtue attendance to reading, toexhorta- 
tion, to doUrine. 1 f any fhall fay , This is needfull indeed for 
a Diuine, bur bindeth not the people. I anfwere , That it 
doth not binde them indeed , vnlefle they efteeme of Gods 
blefsing,& defire to be feued,but if they doe,they are bound, 


Of Holy-daycs. 


Amoi g T2 

as well astheDiuine. Heeonely is bleffed, that medita- 
teth thus in the Law of God, and thus doing , faith Taut to 
Tim*fhy,ThouJ))altfaue thy felfe at a £hrifltan , and others at a 
Diuine. Fiftly,thou muft attend vponSermons, when oppor- 
tunity is orTered,that is,ordinarily , whilft the Word is plen- 
tifully preached vpon the Sabbaths ; othcrwife, thou muft 
cuen vfe importunitie : and the reafon is gcod, the Preacher 
muft preach, opportune and importune , therefore thou 
muft bee ready to heare, if need doth fo require, not one- 
ly vpon opportunitie, but vpon importunitie , when it will 
not fo well ftandwith theieafon, or thy worldly affaires. 
When the famine of hearing the Word of the Lord fhould 
come, the Prophet fayeth, that they fhould wander ,fiom the 
2S(orth to thcEafi, theyfliculd ramie to and fit; to heare the Word 
*f the Lord. 

- £fte(i.ti. What is to bee thought of whole dayesin 
the weeke, fet apart to holy duties,as Saints dayes^and 
dayesof thankfgiuingin publike i 

Anfw. f»All this may lawfully be done, mid is commendable by 
Gods Word, and therefore we are reuerently toconforme oarfelnes 
to the ordinance of authoritie herein. 

Ex plan. Howfoeuer all good Chriftians doeyeeld to that 
which hath been already faid , about our weekly deuotion, 
yet there is great difference about making whole weekdaics, 
holy dayes, and fpecially the dayes_of Saints, the fountaine 
wheijgofis faidto haue beene Popery. Tohandle this poynt 
therefore fomewhat more largely > I fay firft,that it is lawfull 
for the Chriftian Magiftrate,to command fome of the weeke 
dayes,tobeobferuedasholy, by abftaining from publike or- 
dinary workes of our callings, and frequenting Gods pub- 
lique Scruice. 

i • Becaufe the Magiflrare is ordained for our good, but a ! Reafi 
greater good can hce not doe vnto the Church , then next Kom.i 3 . 3 
vntothefanctifying of the Sabbath, to prouide for thefo- 
lemnitie of fome other day ts , of which iuft occafion is gi- 
uen, that thus Gods feruice may be vphcld , euen Jvpon the 
weeke day. 

i. Becaufe 




Reaf. 2. 

I Mac, 4.59 





The fourth Cornman dement . 

■2. BecaufepoJty Magistrates lnue vfedthus to doe, and 
been commended therefore. teHtfter arid zJM ordecai; ; vp- 
on the wonderfull deliuerance of the Iewes , an J the fword 
put into their brands,tobe reuenged vpon their enemies , fet 
apart the fourteenth and fifteenth day of the moneth nAdar 3 
to Se kept holy fro n yeere to yeerc continually. And fudas 
ajtfxccabeusjdfzcrth'it hee had purged the Sanctuary, and fet 
vpa new Altar, ordayned that the remembrance heereof 
fhould bee continued with ioy, by keeping a feaft Dedica- 
tion eight dayes together,from yeare to yeare : which feaft 
Ckrifthimfelfe graced with his prefence , preaching in the 
Temple,that he was the true Shepheard, and that he did giue 
vnto his (heepe that heard his voyce, and followed him,eter- 
nall life. 

Thirdly ,becaufe the Lord hirnfelfe,howf ^euer he hath faid, 
Sixt dayes jhalt thou hhour , yet vpon iuft occa(ion,hath fet a- 
part fome of thefe atcertaine times of the yeare, to beekept 
holy,as for the feaft ofthe Pa(feouer,of Tabernacles, and of 
firft fruits , that there might be then a more fpeciall remem- 
brance ofthe great benefits beftowed atthofe fpeciall times: 
which the Magiftrates , s his Vicegerents following to their 
great commendation^ as fiitther occafion was ( ffered , doe 
plainly fhew,that "it is'not onely lawfull, but requi{ite,that it 
fhouldbe thus in all ages among the Lords people. And thus 
much for the confirmation ofthe firft. 

Secondly, I fay , that as the fettipg apart of fome of the 
weeke-dayes ; , is lawful! and commendable- by exampjfs vn- 
dcr the old Teftament, fo it is much commended by the pra- 
Aife of the pure and vncorrupted times of the new Tefta- 
ment . It is well knowne to fuch as are but meanely read, 
that the feaft of Ea-fter 3 and Whitfontide, when Chrift arofe 
againe.and when-the Ho'y Ghoft descended, arrdthe feaft of 
the Afcenfion,Natiuit!e,and eiroimdiionof <: hrift, were 
obferucd in the primitiue Church L T6orrc : after the Apoftles 
time; and not long after, there were added vnto thefe,thte A- 
poftles dayes , and then of fome fingular Martyrs, betwixt 
vvhofedayesthere'vvas yet this diflference,the Apoftles were 
kept in all Churches, thefe onely where they fuffered, all 


Of Holy- day es. 

which Itrom teftifieth in his Commentary vpon theEpiftleto 
thcGalathians, chap. 4. Adding there further, that then the 
hiftories of their liues and deathes were read, and their godly 
examples commended vnto ethers, after all which,rhis Prayer 
was added ; Concede ,0 Dens, vt quorims natales celebramus y eo- 
rum inrtutes imitemur: Grant ,0 Cjod,tkat we may imitate their 
virtues y whofe birth-daies weceleBratc,Now % a\ though antiquity 
is not fufficient of it fclfe, to iuftifie this or that obferuation, 
yet next vnto the holy Scriptures, it is to be reuerenced, accor- 
ding to that of Augufiine : Tofifacras Scripturas, ta nobis font 
obferuanda, qua vel ab Apoftolis profeEia ejje per traditionem, vel 
a vniuerfaltbus conftliis definita affe iudicantur : Thofe things are 
of vs to be obferucd next vnto the holy Scriptures, which are iud- 
ged to come from the apo files by tradition , or to haue bin defined by 
generall Counfcls . 

Thirdly, I fay,that to fet apart any day to prayer, thankef- 
giuing,&c. without iuft caufe, is fuperftitious, and if for the 
honouring, and praying vnto any Saint, it is idolatrous: for, 
neytherGod, nor good men haue thus made any holy dayes. 
A iuft caufe is therefore, 1 . When any greate benefit, aud ex- 
traordinary hath been beftowed ; for which it were grofle in. 
gratitude not to haue a folemnc time of prayfing God . Such 
was the bringing of Ifrael into the land of Canaan, which they 
were euer thankcfully to remember, at the feaft of firft fruitcs*, 
andfuch is the Natiuity, Refurre&ion, and Afcention of Chrift, 
thecomming downc of the Holy Ghoft, the ftirringvp and 
fending of the Apoftles to plant the Churches of the Gentiles, 
which is a bringing of them into fpirituall Canaan, to partake 
of the hony and milkc flowing there. 

2. When any great and wonderfull deliuerancc hath been 
wrought, fuchwas the bringing of Ifrael out of Egypt, their 
deliuerance from Hamans bloudy plot ; and from (forgUs, vn- 
der fudus Macchabcus, fothat the Temple was denied, and the 
Altar repaired, for which they kept the FafTeouer, the feaft of 
Furim,and the Dedication : And fuch haue been our deliueran- 
cqs from the Spanim Nauy.from the Gun- powder Treafon,and 
Cjcwries Conspiracy, for which we are to continue folemne 
times of praifwg the Lord. . 

. X 3. When 


*An% . 7m. 


Ntvv holy 
dayti righ^y 

Caufe 1 . 

Caufe i, 


Caufe 3 . 



Oh k €t. 1 , 


The fourth Commandement. 

I . When fome great danger is vrgent vpon a people, or im- j 1 
mincnt , and hanging ouer their heads : thus loci hailing fore- 
told of a famine to come, calleth for a faft, and a folemne'alfem- 
bly ".and the Nineuites,when /<w^threatned their dtftrudion, 
hauingonely the light of nature to guide them, kept folemnely 
three daies together, fafting, and crying vnto the Lord for mer- 
cy. And th as haue our Magiftrates godly prouided, that there 
fliould be folemns publique meetings for humiliation in our. 
great danger, Anno 1588. And in the time of famine and 
peftilence, and it were to be waned, that (before we bee againe 
prefled with the like, or greater judgements, which our fins cry 
for) fome times were folemnely appointed, for the pacifying of 
Gods wrath towards vs. 

4. When any other fpeciall occafion is offered, for the glo- 
ry of Go3, and the edification of the Church, fuchasbeethe 
daies dedicated to the memory of the moft worthy Saints and 
ApoftlesofChrift, the remembaance of whofe holmes, mira- 
cles, and excellency , rcuiueth the right-afte&ed Chriftun, to 
the glorifying of God, who hath fo wonderfully endued men 
with his grace, andtoa zealous immitationof them in their ho- 
lines and integrity* O ut of thefc cafes to appoint Holy-claies, 
is altogether without warrant from the Word of God , and 
the practice of purer times, and if they be multiplied to. the 
hinderanceof the poore Labourer ouer-much from his labour, 
and to the oucr-hoqding of mens confeiences, they are a bon- 
dage 1 againft which the Apoftle intreigheth , fayiag ; How 
turneyee againe to beggarly and impotent rudiment* 'JbhertHnto ,4* 
from the beginning , ye e Veifl bee in bondage againe l Tee alperue 

If it bee heere obie&cd, that this cannot ftand with the 
Lords precept ; Sixe dayes thoujhalt labour, 

I anfwer.that this precept muft not. nor can be fimply vnder- 
{tood,but conditionally, vnkfTe the Lord (hall cail vs to publike 
duties of holineffe vpon any of thefe, dayes: otherwife the 
Lord himfelfehad ami(Te appointed fome of thefe dayes yearely 
afterwards forholines, and godly magifttates of old had b<:cnc 
much to blame. 

If it be further obiecte J , thut thus daj'es appointed by men 

flrall ' 

Of Holy -dayes. 

(hall alio become Sabbaths , and of as great account , as the 
Lords day : I anfwerc, God forbid, for yet there is great diffe- 
rence betwixt the Lords day,and dayes appointed by men. 

Firft , in regard of the ftrictcr kind of reft required vpon tlic 
Lords day, from which there is more liberty vpon other Holy- 
day es,info'nuch as now we may lawfully goe or ride iourneyes, 
keepe markets or faires, and alfo doe the more priuate workes 
cf aur callings , fo that we obferue the times of publike mee- 
tings, and giue no fcandall to our brethren , nor offence to our 

Secondly,in regard of more free rccreatiens,in which we may 
now exercife our felues , all waies excepting the times of pub- 
like prayer. 

Thirdly ,in regard of fpecches, and thcughts.out of the pub- 
like times, we may in fome conuenient fort and mcafure , talke 
of our worldly affaires > and deuife in our thoughts for the beft 
for them. If any doe ctherwife efteeme ordinary holy daies 
appointed by men , he doth derogate from the dignity of the 
Lords day ; as they of the Church of Rome , which make more 
account of fome Saints dayes, then of the Lords day it Cclfc, and 
arc more carefull then to exercife their dcuotion , and tyrannife 
iu their (tricl cenfures , more remiiTc , and licentious vpon this 
raoft Holy-day. 

gueft. 8 r . What is the fin by this commandement 
forbidden i 

Anfw. All prophaning of the Sabbath day. Which is, fir ft by 
doing Worlds that are not ofprefent necessity , by iourning , by idle 
refting,or abfenting our felues about Worldly bufweffesfrom the pub- 
like ditties of Gods feruice. Secondly, by forget fulneffe of the Sab- 
bath vpon the fixe dayes , by Which We often bring vpon our felues a 
necefsity of prophamngthc fame. Thirdly, When being parents or 
geuernours 3 We leaue our children, pupitls ,andferuar.ts to their own 
liberty vpon this day. 

Sxplan. The iinnes againft thisCommandement^ I referre 
to three heads-, the firft whereof is a direct , and thegreateft 
prophaning of the Lords day. i . For labour ( vnlefle we be 
oeceflarily called heereunto , fuch as it is only then , when it is 
... - X 2 a necef- 

k»!) dayes & 

Lahur on 
the Sabkitb. 

*9 a 

The fourth Commandement. 



Num.i 5.32, 



iCfc*/ 4. 

tf ehem. 1 J. 

a neceflary worke of mercy , as hath bzene already Chewed) it 
is the mod dired breaking of the Sabbath , and taketh away 
the very nature of it, becaufe the Sabbath , is the reft. And 
how great a finne this is , the Lord hath fuadry waies made 
knowne vnto his people the Iewes. Which motiues though 
they bind not vs in the fame rigor , as the Iewes were of old, 
yet they are a good inducement to vs to ftirre vp ourreue- 
rence vnto Gods ordinance , and our care to obferue the 
Chriftian Sabbath, though not in any ceremonious degree of 
ftricktnefle ; yet in conuenient decency and fequeftration of 
our felues, fuch as may {land with Chriftian liberty. How 
clofe the Iewes well held by God to the precife obferuation ap- 

1. By his feuere pcenall lawes againft all labour,though ne- 
uer fo honeft f an i lawfull in it felfe ; Whofoe uer doth any Vtork* 
vpon the S abbath 3 jhall die the death. 

2. How much the Lord isdifpleafed with working vpon 
this day , is made knowne by his iudgements executed , vpon 
fome id their prophane working. Hee that gathered ftickes, 
was ftoned to death : the Ifraelires were held captiue in Baby- 
lon feuenty y eares for their working vpon the Sabbaths,that the 
land might enioy her Sabbaths.and fundry examples tending to 
the fame purpofe haue becne already brought amongft the ar- 
guments for our SabbathjWhich I fpare to repeate, referring the 
reader thither. 

3 . How difpleafing to the Lord it is to worke vpon this day, 
appeareth by his prouidence for the reft heereof: rather then 
any worke mould bee done euen about their daily food , hee 
fendeth the Ifraelites Manna enough for two dayes, the day be- 
fore the Sabbath ; and whereas at other times the Manna would 
putrifie, and befall of wormes, if they kept any of it vntillthc 
morrow,after they had gathered it,now they did keepe it fwcec, 
and good all the next day. 

4. The working vpon the Sabbath hath beene atall times 
condemned by all good men , endued with Gods Spirit. Mo- 
fes is moft earned in many places againft it , Nehcmkh threat- 
ned to punifli the Merchants, that came to Ierufalem to fell 
their wares vpon the Sabbath dayes j and Epyi Iercmy , an d 


Tb e fmnes againfl the fourth Commandement* 

thereit, of the Pr ophcrs , doe all of them put to their helping 
liands,to roote out this finne of working vpen the Sabbath day. 
Wherefore if thou makeft confcicnceof ftealing , becaufe the 
Lord hath forbidden it,make confeience alfo of doing the works 
of thy calling vpon the Sabbath, becaufe God hath foftri&ly 
forbidden it, Co feuerely iudged it, focarefully prouided againft 
it , and (tirred vp fomany holy men tobeate downethisgroffe 

2. For iournying , I (hall not need to addeany thing , be- 
caufe it hath beene fpecially intreated of already , what ieur- 
ney is allowed , and what a breach of the Sabbath . O nely wee 
may take with vs this one memorandum , that the Lord hath 
fo precifely forbidden trauaile, as that he hath charged . Tarrie 
enery man in bis place , and let no man got out of his place vpon the 
fenenth day 3 vi\j about his worldly vnneceffary bufines, though 
it may feeme vnto thee to bee time gained , fothat thou (halt 
not bee hindred now from thy worke vpon the weekc day £ or 
though it may feeme otherwife to redound to thy benefit. Let [ 
them confider this , that forecaft to make their iourneyesfpe- 
daily vpon the Lords day , furely this wifedome commeth not 
from aboue,but from the deuill , whofe thou art , whileft thou 
doeft his will. 

3. For idle refting, and fitting at home all day , or moil: 
part of the day , when others aflemble themfelues to the wor- 
(hip of God , or deeping , and lying longer in bed in the mor- 
ning, fo that a man cannot prepare himfelfe fitly y and come in 
due time to the place of Gods publike rorfhip, this is alfo a 
molt vnworthy vfageof a mans feife vpon the Lords day, 
He that doth thus , like the vainceccho , refoiir.deth the laft 
word of the Lords precept, Thonjhalt Santtifie the Sabbath, ta- 
king onely Sabbath , an idle reiling vnto himfelfe , and there- 
fore as idle watchmen appointed ouer Gods people , that fee 
the enemy comming , and danger at hand , yet doe onely fit 
ftill , and behold it , but found no trumpet to giue them war- 
ning, (hall be fo farre from any reward of their office , that the 
peoples bloud fnall be required at their hands : fo thd 
Sabbath-keepers (hall be fo farre from theblefsing attending 
vponfuch, as fan&ifie a Sabbath , as that they dial] bee called 

X 2 to 

Exod.i 6,zp, 

John 3.44, 
Jikn 4 


The fourth Ccmnundement. 



from Church 



to account for thispretious time loft through their idlenefie, 
and the vfurpation of that to their owne eafe , winch they 
were bound to fpend to Gods glory. Let all therefore , that 
would confecrate this day , as gloryous to the Lord, flie this 
idlenefle , and learne ofNehemiah to rife early in the morning, 
at the left in their hearts tofanctifie the Lords day, and duly 
repayre(whilftGodcnablethjto the place of publique mee- 
tings, otherwife to keepe holy-day at home, as his infirmities 

4, For abfence from the publike duties, there bee many 
that content themfelues to fit at home, and read fome good 
prayers , and other good bookes, efpecially, if the weather be 
but a little tedious, and thinke that they keepe the Sabboatb, 
as well, asany other, or as they need to doe, and more efpeci- 
ally, if there Be nothing, but diuineSeruice at the Church. But 
let all fuch know their errour, and repent of it, they doe in- 
deed fan&ifie the Lords day , but it is not after the Lords, but 
their owne manner, and therefore cannot bee accepted of, no 
more then a mafter can accept of the 6eft indeauours of his 
Seruant at home at that time, wheahce appointeth him totra- 
uell about his bufineffe abroad. For the Lord doth now ap- 
point thee to attend him in the publ ike place, hee hath now 
imploy ment for thee there, Chnft himfclfe, the holy Prophets, 
and Apoftles lurked not at fach times incomers, or in priuate 
houfes , but went vp to the Temple to pray, to preach, to con- 
uerfe with Gods people in pablike duties. Here is the place, 
where Gcds ordinance is chiefely vfed , and only at the times 
appoynted, heere 1 the Lords prefence is promifed , heerc hath 
his glory euer tinned by the conuerfion of foules, and fomc- 
tiaie of once. Let the proud feperatift .therefore 
goe by himfelfe now into corners, as ouer-iuft in his owne e- 
iteeme,to come with othersto Gods ordinance in publique, 
Itt the idle, or daintie Sabbath-keeper flay at home in his 
blinde priuate deuotion, and the ouer fcrupelous abient them- 
felues from Church in the cafe of no preaching at that rime : 
ietthofecontemnepublike prayer that know not Gods houfe 
( the Church ) to bee the houfe of Prayer. But let all that feare 
the Lord, f.a.e thus to peiuert the Lords day , leaft in 


The fmnes againfl the fourth Comm&ndement. 

Co doing , finnc lye at their doores. 

The fecond head , vnto which I referre the prophaning of 
the Sabbath, is all forgetfuIneflTe of this day vpon the fixe, ei- 
ther in generall in any of them; or in particular, the day be. 
fore, according to our diftin&ion , when I fpeake of the dutie 
in the word Reme mber ; audit may haue reference alfo to the 
Sabbath paft , Remember how holy thou wert then,what rules 
of holinefle thou wert then taught , how thou didft then make 
fliewofagood difciple of Chrift, when thou fatteftto learnc 
thy le'flbn of him : as Saul, who fell downc before the Lord, 
and faid ; Lord, what wouldeft thou haue me to doc ? And as Sa- 
muel; Soeak* Lord, for thy fer uant heareth: Leaft doing con- 
trary wife in the weeke-dayes after, and as one,that rather lifte- 
neth to Satan, and to thine owne corrupt hearr, thou bee con- 
demned out of thine owne mouth, for drawing neerevnto 
God with thy lips, but hauing thine heart farre eftranged from 

The third head, vnto which I referre the prophaning of 
the Sabbath, is by leauing fuch , as are vnder our gouernment, 
to their ownevnbridled and licentious liberty vpon the Sab- 
bath day, which is no fmall fault in parents, mafters, and go- 
uernours. For whilft euery priuate man doth thus neglect 
his domefticke charge, the Minifter may preach, reproue, ad- 
monifh, and teach, but little will itprofic,t© bring them to the 
right obferuation of Chriftian duties. Befides , doth it not 
grieue any good parents, or mafters to fee their children, or 
feruants mifcarry , and come to mifery ? but to bee negligent 
of them at thefe times , is the right way to bring them to all 
lewdnefle, and confequently to fmart and mifery , for which 
they may alfo then with heauy hearts thanke their gouernours, 
that were too gentle, andremiiTe towards them", as Ely wis 
vnto his chidren, whofe lamentable eftate in his Children 
and pofterkie, what hard heart can reade of, without te- 

JZucft- 83. WhatbcthcrcafonsoftbisCommande- 
menr i 

Anfw. They are partly infolded in the Commandement ,& part- 
X 4 lie 


Head j . 
oftbe Sab- 

A£s 9 . 



1 Sam,2 


The fourth CommAndement. 

ibis Com- 


ly expreffcd in tbcfe words j for in fixe day es the Lord rnidt heaitcn 

r Quefr. 84. What arc the rcafons infolded in the 

Anfw, Three. i« 2? ecaufe the Uw of the Sabbat his ancient, 
and was of force in Paradice before mans fall. 2. 'B 'ecaufe it is 
moft equahthe Lord allowing vs fix dayssfor our worldly affaires, 
and requiring but one of fenen for the worlds of his worfhip . ^ . 
*B ecaufe thefeuenth is the Lords peculiar day , fothat Vmhoutft- 
trdedge&e cannot any 'way prophane it. 

£xplan. This commandement being of maine and fpeciall 
vfe for the farthering of true godlineffe , and fuch , as vpon 
! which the reft of the law hangech , is therefore both placed in 
the middeft ; and becaufe man naturally is moft vnapt to bee 
moued with the reuerence hereof, fortified with many rea- 
fons beyond the reft. Which reafons are euery oneof great 
force , partly infolded , and not diftin&ly placed out of the 
words of the commandement , and partly expreffed , and fet 
downe at large by themfelues. 

The firftreafon infolded, is taken from the word ; Remem- 
ber: as if the Lord fhould haue faid* Howfoeuer all the reft of 
thefelaw^shaue hitherto parted without fuch exprerte mend- 
on , efpecially , when mans nature was vncorrupt in Paradife, 
yet this law of the Sabbath was expreflcly giuen at that time, 
and now 1 giue you warning only to remember it , as moft an- 
cient, andeuer vfed amongft all my deuout people : fo that 
if old cuftoms will bears any (way with you , the very rem cm. 
branceof this muft needs be of force to moue you to keepe 
holy my Sabbaths, Or elfe , Remember is a reafon of force, 
becaufe it is a note of fpeciall charge for the duty , vnto which 
it is prefixed. For when a mafter commandeth hisferuants 
diuers things , and would chiefely haue fome one thing 
done, he irnprefleth it with this word Remember, as if he 
fhould fay , I would not haue that negleded , or forgotten 
byanymeanes. If therefore any earned fpeciall charge gi- 
uen by the Lord be of any force wich thee , if the old cuftome 
: of Gods Church eu;r fince the creation bee of any force, 


Reafons of the fourth Commandement. 

doe not prophage, buc keep; holy the Sabbath Jay. 

The fecond reafon nfoUed, is taken from theie wordes ; 
Sixediyes fide thou hbour &C as if the L}rd fhould haue 
faid , ic is no vnrealbnabl- matter , or hard vn" o rbse , tha^ I 
require inbiddjng thee keepe hcly the Sabbath day , it isbut 
one day of feauen , I alloy thee fix for the workes of thy j 
calling , I vrill be content onely with thefeuenth , though 1 1 
haue made all the dayes, and could require fix , and leaue thee 
but one, therefore doe thou willingly keepe this day. This 
isareafonof great moment, and oftentimes onely vfed , as 
being j,alone fufricient to mocue a"hy honrft heart to obedi- 
ence. In Paradife it was the maine , reafon to tsfdam and 
Enah. Ye mall eate of all the trees of the garden , but of the 
tree in the middeft ye (hall not eat : it was the reafon vfed to 
moouc the Ifraclites to let their land reft thefeuenth yeare, 
that the poore might haue fome comfort of that which grew 
then of it owne accord , becaufe they were in times pail fer- 
uants , and poore , and had the liberty of tilling , and Cowing, 
and reaping fix yeares for themfelues. Andhemufl: needs be 
iiidged an vnreafonable feruant, who (if he ferueth fo kind a 
mailer , as that will allow him two, or three dayes in a weeke 
for his owne bufinesj doth not willingly goe about his mailers 
worke the other dayes. 

The third reafon infolded, is taken from thefe worcfes : 
Thefeauemhis the Sabbath of the Lord thy god \ As if the Lord 
fhould haue faid , I haue fpecially marked the feiienth for 
mine owne holy , and peculiar : fo that he which (ball pre- 
fume to take that , or any part of it , and make it common by 
doing worldly workes , or following vanity , is a thiefe , and 
a robber vnto me , euenashee, which being an hired feruant, 
taketh the time to follow his owne bufmefles,. wherein his 
matter appointeth him to doe his worke. Therefore as no 
honeft feruant will thus vfe his Mafter : fo no honeft fer- 
uant of God will thus abufc the Lord, for if a lewd feruant 
thusabufmg his mafter, cannot endure his prefence , though 
hee bee but a man , how fhall hee , that frefkmeth thus to 
abufc the Lord indnre 3 when hee commeth : 'eemg that if 
one manfvnneth again ft another, the ludge fhalt iuAgt it 3 but 

. if 








The tefbm 



Ioho 13. 


Pompen ; 

The fonr t h Cowman dement. 

'-famanfinnz again fi the Lord, there islnone that dares plead 
r or him. 

Que/}. 85. What are the reafons expiefTed ? 

Anfw. Two, firftfrcm the L ords example ^ho refted vpon the 
feauemhyfroTH all hit worses of creation: Secondly, from hisblefsinv 
infeparably linked vnto the hallowing of this day >fo that he that %<r- 
peth it holyfimllfindeit vnto his comfort a bleffed&iyalfo. 

Explan. The Lord not content to haue interlaced the rea- 
fons, of which it hath beenc already fpoken, aideth further 
weight ofreafon : For in fixe dayes the Lard made heauen and 
earthy and refted the feauenth, &c. 

Firft , from his owns example* wno hauing finiftied the 
great worke of the creation vpon the fixe dayes, refted the 
fcauenth , and for a memorial! heereof hath commended the 
care of this reft to all his louing fubie&s , euery feauenth day 
ihioughout all generations. As if hce (hould haue faid ; I 
command you ( O people ) nothing but what I your Soue- 
raigne Lord haue done before you, who when I had made the 
H-a.uens, the Earth, the Seas, and all creatures , refted from 
this my Labour and recreated my felfe in the beholding of 
that I had done : follow mee therefore, and doe likewife, after 
the labour of fixe dayes, reft and refrefli your felucs,by Cwc^tc 
and hcaue-nly contemplations and -exercifes, thatfo in all a- 
ges to come, yeemay bee knowne by your holy refts,asbymy 
cognizance, to bee my people, and true fubie&s • This reafon 
Chrift vfeth cohis Difciples, roperfwade humility, faying, If 
I your Lord and Mafterhaue tyajljedyour feet, then ought jee alfo 
totyajh oneanot hers feet. And very apt arc all men to be led by 
examples, efpecially of great ones,according to that, 
Regis ad exemplar tot as componitttr orbi. 
After the Kings example the Whole World is framed, 
If the King were maimed m any member , or had but one eye 
amongft the ^Ethiopians , they would all willingly make 
themfelues, herein like vnto him, though to their great paine : 
how much more (hould all the people of the Lord bee led by 
his example , and bee like vnto him, in keeping holy refis 
wherein he refted? 


Keafons of the fourth Common dement, 

i 9 ? 

Secondly, fiom theblefsing annexed vnto this day , bein£ 
hallowed and kept holy, The Lord ble fled the fcanenth day , an^\ 
hallowed it.So that if thou be faichful! in the obferujtion of this ! 
day, thou (halt not lofe thy labour ; for hallowing this time, I 
hath alwayes Gods blefcidg accompanying ft: according as I 
more fully it is promifed by the Prophet Efiy, ff thou turns a- 
Vpay thy foot from the Sabbath, cjre. Then Jhaft thou delight in the . 
Lord, and f will caufe thee to mount vpon the high places, And 3- 
gaine \1Blt fled is the man that doth this, and the Son of man that 
layeth hold on it : that kecpeththe Saboath 3 andpoluteth it not.hnd 
it is commonly feene, that fuchare blcfled men, bleffed with 
diuinc knowledge, and bleffed with all the fruites of fauing 
faith, luftice, innocencie and true mercy, and bleffed with 
a diligent endeauour about all holy exercifes : and this is to 
thofe, that fee k, the greateftbleffing : for bleffed is that man, 
that exercifethhimfelfe in the Law of Cjod, and meditatcth therein 
day and night. If then this Law befo ancient, and fuch as hath 
beene oblerucd from the firft beginning s if it .bee moft equall 
and indifferent ; if it bee an entering vpon Gods peculiar 
righttobreakeit:ifthe Lord hath gone before vs in the reft 
ofthisday,inhisowne example ;and if it bee a bleffed day 
alfo to fuch as keepe it aright^nd redounding to their exceed- 
ing great good and comfort : thenrouze vp your dull hearty 
caftoffthe clog of worldly thoughts and bufineffes, and lift vp 
your fpirits? to thehigheft Spirit,in the due keeping of thisho- 
ly day* 


£ueft. 86. Which is the firft Commandement 
the fecond Table, or the fifth of the Law * 

Anfw. Honour thy father and thy mother, that thy dayes may 
belong in the land, which the Lord thy Godgiueth thee, 

Oucfl. %j. In which Commandcmcnts doe you 
karne your duty towards your neighbour? 

In the fxe latter Commandcmcnts , which be of the ft- 

tor. i '• • ' J 

_ ft^ 






The fifth Commandement. 

Matt. 1 9, 1 9. 

Que- ft. What is thy duetie towards thy 
neighbour ? 

Atifw. My duty towards my neighbor t is to lout him as myfelfe, 
to do to all men at f would they ftould doe to me, to hue ,honour ,and 
face our my father and my mother, to honour and obey the King- and 
his Minifters: to fubmit my felfe to all my goucmours , teachers ,Jbi- 
rituall paftors & mafters , to order my felfe lowly & reuerently to all 
my betters jTo hurt nobody byword nor deed. To be true andiuft in 
all my dealing. To beare no malice : nor hatred in my heart. Tokeepe 
my hands fiomp ickjng andftealing, f»y tongue from e mil [peaking , 
lying andflandering* To kcepe my body in temperance 3 chaftity and 
ft be rues Not to couet , nor defire ether mens goods > but to learne 
and L-.bour truely to get mine owne liuing y and to doe my duty in that 
eft ate ofUfc,vntp which it hath p leafed God to call me. 

£xplm. All thefc recited particular duties are by me to be 
profeeuted hereafter in the explication of the feuerall comman- 
demems of the (Jecond Table, I fliall not need therefore to ad- 
ioyne any literall comment vpon them here,but rather remit the 
Reader to obferue them in the branches of ftreams , whereto 
they Cucrally belong.Now for the methodicall handling of the 
flcond Table, I will invert the fe three queftions thus , thelafl 
firftjthen the llcond,and the firft laft. 

Firft, What is your duty towards your neighbour t For hailing 
finiihed our duty towards God,in the next place commeth to be 
confidered our duty towards our neighbour, which isonely ge- 
nerally and at large here laid downe in the Catechifme, in imi- 
tation of our Sauiour Chrift , who being asked which were the 
Ccmmandements , anfwered. The firlr is , Thou flialt hue the 
Lordy&c. &thefecond islikerao it: T houfli alt loue thy neigh- 
bor m thyfetfCySt to the vong man which asked which they wt re, 
Thoujhalt not i^ll,thouJJjalt not clmit adultery , thou fljdt not beare 
falfe >toitnes\ honor thy father & n>oi her, Be thoujhalt loue thy neigh ■ 
hour as thy felfe. And the Apoftk in the fame brief e manner gi* 
u. th the lu ntnc of thefe comrnandements : not that good Chri- 
ftians (hould not fearch any further into the depth or them, but 
concent ther fe!ues with this fhort epitom , for they doe more 
largely in other places expr* ft euery t . nch of euery of thefe 


Thefecond Table. 


Lawes , and Chrift d >th in precife words taxe ths blind Jcwes 
for thus flighting ouer Gods lawes , teaching only thus : Tk 
flialtnot kUl 3 thoitfhalt not commit adultery ,&c. an! not teaching 
further the finncs here forbidden. Thefe bricfcs therefore feme 
for remembrances for the wekeft memories , which when they 
are held and rightly vnderftood, doe acquaint vs more fully 
with Gods will in cuery thing. 

Secondly , In which Commaundement is your duty towards 
your neighbour f Good reafon is it , that our duty towards our 
neighbour (houldbe placed in a Cccond Table , after that con* 
taining our duty towards God 5 both becaufe God is the 
mod high , and farre aboue men and Angels : ani aifa be- 
caufe this mud bee the firft wheele , as it were , that muft (It 
vs a worke to Ioue our neighbour , euen for our duties fake 
toward God, who requireth it at our hands, Now our neigh- 
bour is euery man without exception, vnlefle God hath no- 
ted him for his enemy , though hee dwelleth among the fur- 
theft Indies, andweeneuerfeehim, though hee bee cur ene- 
my , yet wee are bound to louc him : and if by Godsproui- 
dence wee bee brought to behold his necefsity at any time, 
wee are bound to fhew our loue by putting, to our helping 
hand. This is made plaineby the parable of the Samaritan, 
who in his traueli faw a man wounded by theeues, and helpc- 
leiTe, vnto whom , .though hee were a ftranger > heefhewedi 
mercy , powring oyle into his wounds , and fetting him on his 
owne beaft ; and by the Lord commending to vs our duty 
towards our poore neighbour, Is it not to deale thy bread to 
the hungrie , . and 1 bring the -poore wandering into thy hcafc , when 
thoufeefl the naked , that thou couer him } and hide not tlyfelfe 
from thy ctyneflrj)) ? fo that whofoeuer is Belli as thoa art,is thy 

Thirdly , let this qucftion follow , Which is the firfi of thefe 
Commaundements ? Honour thy fit her and thy mother ,rjx. This 
Coaimandement hath in it fo:r<e thing fingular , and wherein 
it exceeded! the 1 eft of this T-ible, vi\. apromife, according 
as the Apoftle hath noted. It is the firfi Co'mmandemmt "with 
yrom'ife. Namely ,the fiift of the ^cond table, or the rL ft, ;n\ 
onely Commandement, \vi;h a fpeciail promife exprefTely 




Wo is our 




Efa 5 g.;. 

7 bi i c om- 
thi reft. 




1 he fifth Commandement, 

annexed, fo as k is not the promife of the fecond Commaundc- 
nent j, which is generall , and belonging to all. But I fpcake 
this onely , according to the reafon of others ; for , without 
doubt, the Apoftle calleth it in the fame fenfe , the firft Com- 
msundement , and the Commandement with promife , fo vfu- 
all is k with him , fpeaking of the Commauadements , to 
reftrainethemto thisfecond Tabic cnely. And , asthefirft of 
the firft Table is the ground of all the reft ; fo is this firft of the 
fccond Table , the ground of the fine Commaundemcnts fol- 
lowing. In that fTrft is commended vnto vs , a right -eftcemc 
of Go J, in this, of man made after Gods Image, and fpecially 
bearing Gods Image in him : of the Mapiftrate , bearing the 
Image of his authoritie and power, whence he is faid to bee 
a God : of the ancient bearing the image of his eternity, 
whence it is, that he is faid to haue appeared > as one ancient 
*>f dayes : of parents, bearing the Image 6f the Creator of 
things , which before were not ; of Tutours, • Minifters , and 
Teachers \ bearing the Image of his wifedotne and diuinc 

And where this due cfteeme of men according to their 
places is fetled : and sgaine in fuperiours towards their infe- 
riors, the duties of the other Commandements will eafily 
follow , euen as when God is rightly fet vpin the heart , hec 
is not difgraccd by bafe images , by blafphemies , and propha- 
ringof his Sabboths; fogiue the honour due to the Parents, 
Magiftrates, Mailers and inftru&crs, and mutthering, adulte- 
ry , theft , falfe-witnefles , and coueting will eifily bee put a- 
way . Murthering of a fuperiour is a debating of him as of an 
Oxe or Sheep, when he beareth the image of God in him : 
of an inferiour, it is an extinguifliing of that reciprocallaf- 
fc&ion , by which thou (kouldeft bee prouident for bis fafety, 
becaufe he giueth honour vnto thee. Adultery in a fuperiour, 
is a vilifying of his body , making it the member of a foule 
ftmrhpet, when God hath graced him witharcfemblanceof 
himfelfe : in an inferiour, it is a grofTc neglect of the coun- 
fellcf good parents* and of wife tutors, vndof the magi- 
flrates authority. Theft is a trumpet to found forth our dis- 
content with our prcfent eftates , and our enuying in flead 


Tht Duty cjthejifih CommxndemtHt* 

of honouring others. FiMc witne(H*-bearing is, a piaine (hi- 
king of,and rooting ouc of OJr hearts and the hearts of others, 
this etteeme of our fuperiours , and branding them fo , as thit 
they may be had in bafe acco npt. And f jr couetoumefn^therc 
will be no roome left fortrufedefircs,if th*re be afetled efteeme 
pf euery map in his place,wtfh his houfe,his wife,hisoxe,an J o- 
thcr things about hi rv 

gucfl- S 8. What is hcere commanded? 

Anfw. To honour. That it, to lone , reference, cheriflj^md o- 
bcy our rut ur all parents-, the parents of our Cetmtrey, and our fa- 
thers in Chrifi. i . To carry enr fchtes lowly and reverently towards 
ourmafiers, beingrnledby them, and towards the a?icient , and all ! 
our betters, 3 . If wee bee fuperiours, to waike wort by the honour 
dutvnto vsjrom ourinfmours^ and to vfc all gent leneffe towards 

Sxplan, That \re may the better knew the" duty of this 
Comroandement, it is to be vnderftood, that the word Father 
is diuerfly taken in the Scriptures , euen for euery fuperiour 
in any thing. Firft, for our fuperiour in gouernm mt,thus eue- 
ry King is called a Father, becaufe he is Parens Patrix th: Fa- 
ther of the Countrey , it was a common name of the Kings of 
the Philiftines, who were called Abimrtech , which is the Kin-' 
my Father, a. For a Superiour in knowledge, and in wife 
coanfcl^thus the counftllours of State, are Fathers of the State, 
as Iofephj ^Pharaohs chiefe Councellonr, fpeaker h of himfeife, 
God bath made m: a Father vnt Pharaoh , and Pharaoh caufed 
the name Abrech , that is , Father , to bee procained before 
him \ and the Senatours of Rome were commonly called* 
Patresconfcriptiy rcuerend Fathers. 3. For a Superiour, in 
priuate, and houmold gouernment, thus matters of families are 
OLWcd^atres-Familias, Fathers of die Famiiie^as Naamin iht 
Syrian is called Father 3 by his feruants: 4. For a Superiour, 
in t're inuention of any Art or Science .-thus Lib d is faid to 
be the f;cherofall tint play on the Organs arid harpe ; and 
lAd, the fitherofal! that make tern*. 5. For a Superiour, 
in things fp kituall towards God : thus the Miniiters of the 
Gofpeli are called Fathers in Chri \ , becaufe that through 
- that 


Father Jmv 

Gen .20.;. 









t Tim.5. 


ol ;.20. 

The fifth Commandments 

that fpiricuall knowledge and grace exceeding others, they- 
beget men vnto God , as Pad, who therefore calst he Ga- 
latians his little children, and profefTth to the Corinthians, 
char h -e onely was their father , for , ' / begat you , faith hee, 
vnto Chrift. 6. For a Super iour in holinelfe and power with 
God : thus the King of Ifrael calleth Elifira Father, faying 
of the Hoaftofthe Syrians, Shall I finite them , my Father? 
7. For a fuperiour in ouerfight, and inftruction : thus £- 
lijhah called Eliiah , who brought him vp in the knowledge of 
prophefying, My father, my father, the chariots of Ifrael, and 
the horfe-men thereof. 8. For a Superiour in eftate and con- 
dition ; thus rich men vfing their riches aright, are fathers 
of the poore , From my youth hee hath growne vp with mee , m 
with a father, faith lob. 9. For a Superior in age and yeares ; 
thus the gray -headed is called a father , and the ancient are 

as fathers to bee exhorted , and not to bee rebuked. 1 o Ac- 
cording to the common acceptation amongft children , there 
is a naturall father and mother, which beget, beare, and 
bring vs foorth , and vp in the world , and if one of them 
cKeth>or he,or free, that furuiueth, bee married againc, and hee 
or mee vnto whom , is now made alfb thy father , or mother, 
though not by nature , yet by law, and there is an honour due* 
vnto them. 

To honour , is togiue that renerend refped , which is due 
to cuery fuperiour, whether in authority, and power, in place 
and call merer in worth and dignity, 

1 . In authority and power , fome are fuperiors by *he law 
of nature , Cow. e by the law of nations , and fome by the law of 
contract. By the law of nature, our naturall father, and mo- 
ther , who are inftruments of our very being , by whofe tender 
care, we are preferued in our infancy, when we cannot help our 
fehies , they are therefore to be recompenced by our giuingof 
due honor vnro them. 

And this is firft obedience in all things in the Lord ; Children 
obey your parents in the Lord. Children , cbey your parents in all 
things, for that is well pie \ifwg vnto the L ord : and he is an vnna- 
tu all b'eafr, and noxhildc , that giueth not this obedience vnto 
both father and mother. ' 

2. To 

Fathers, horv taken. 

2. Tobeare their corrections with fubtnifs ion: of this 
the Apoftle fpeaktth, as of a mod common thing euenin 
children , that haue nothing but nature to guide them ; Wee 
bane had the fathers of our bodies correcting vs^tnd Vvc gauethem 

3 .To reuerence them, in giuing them all outward refpe&, 
which is due to chiefe Superiors,and fearing to offend them: 
for from hence the Lord taketh his comparifon;^/w?7*£ hono- 
reth his father ,& aferuant his mafter; if I then be a fat her, where 
ts mine honour ? if I be a mafter, "where is my fear e f 

4. To cherifh them,and to giue them maintenance in time 
of need. When the Pharifees did by their traditions,vnder a 
pretence of holineffe.difpence with this duty, they werere- 
proued by our Sauiour Chrift for hypocri(ie,faying, Why doe 
ye tranfartfethe commandemtnt of God by your tradition? for God 
hath commanded: Honour thy father , and thy mother . 'Butyefay, 
Who foeuer fhal fay to father & mother joy the gift that is of red by 
me, thou maiefl haue profits bough he honor not hit father and mo- 
ther ,fhallbe free. That is, if he dedicate his goods,and fuffer 
them to want , whereas hee might therewith haue releeued 
them 5 ff awiddow hath children >or nepbewes , faith S. Pauljet 
them leamefirfl tofbewgodlinejfe towards their owne houfe s and to 
recompence their Vtndred;for that is an honeft thing, & acceptable 
before Cjod. Which he further expoundethafterwards,faying, 
If any fa thfuH man, or woman, haue Widows, that is,tO their mo- 
thers or duntsjet themminifter vnto them,& let not the church, 
that is,other Chriftians,^ charged. And God hath made the 
Storke a wonderfull example to condemne children, that are 
this way vnnaturall to their parents in their age: for ilienou- 
rifheth, and bringeth food to her parents in their old age, 
wherefore (hee hath the name,£7^//^.,Pious,or mercifull in 
Hebrew, And inGreeke *»r.'xiK*ryZv (ignifieth this kind of 
mutuall retribution, being d.riued from tsa*?^, which fig. 
nifith a Storke. 

In thefe things confifteth the honour due to father and mo- 
therland for examples we may take I acob, who obeyed his fa- 
ther and mother in the choyce of his wife : ^nd Shem and Ia- 
phetyVtho reuc^enced their father Noah, ana went backward, 

Y and 



Math. 15.3,4 

1 Tim.5, 


306 1 


Honor due to 

Rom. 1 3.7 


23. 5« 

The honour 
due tofiep- 
fle p. mothers* 

The fifth Commdndcment. 

and couerel hisnakednes : and /0/cpk,whorecompenced his 
father Jacobs care, with prouiding for him in his old age,a»d 
all holy men,who haue readily performed thefe duties. They 
are wicked children therefore and accutfed, as breaking this 
commandement in the headjhat doe continually grieue their 
godly parents by their difobedience,& light efleem of them, 
liuing out of all good order , being drunkards and fwagge- 
rers, and plunging into the eftate of marriage without, yea, 
J contrary to their liking. TheLordprouidedof old,that luch 
I mould be put to death : // any man hath a difobedient fin which 
"Willnot hearken to the voice of his father , nor the voice of his mo- 
therland they haue chaftened him, and he VoiU not obey them ; then 
firall they take him, and bring him out, and all the men of the (fitie 
■ jhall Jlonc him With ft ones vnto death. 

The Superiours in authoririe, by the Law of Nat ions, are 
Magiftrates and Gouernours of the Common- wHlth. The 
honour due to them is, 1 .To be fubiect vnto thcm,according 
to that precept : Let euery foule beefubieil to the higher powers. 
And agzine: Submit you? "fellies to all maner ordinance ofman,for 
the Lords fake whether it be vnto the king,or vntogouernors that 
arefent of him. 2 . To pay tribute vnto them : O iue to all men 
their dutie tribute to whom yee owe tribute ,andcuftome to Whom 
cuftome: and in the verle before it isfaid,iV this cmfeye pay 
tribute vnto them. They are,as it were, the belly ,vpon which 
all the members depend,and for which they therefore labour. 
3 . To giue all our ward reuerence vnto them, not only when 
they are courteous and kind vnovs, but euen,whtnvniu(lly 
they are harm towards vs This Taul acknowledged, and 
excufed his ill language towards the high Prieft,when he had 
commanded him to be frr.itten,! ay ing \ f kntw not (brethren) 
that he Wat the high Prieft. 

Superiours in authoritie by the Law of cont f a<5harc flep- 
fatheiSjandmaftcrs^ana husbands. 1. Step-fathers, id ftep- 
mothersaretobee honoured, as the natural parents,if they 
bee as naturall parents, nouriming and bringing their (rep- 
children vp, 2nd pi cuiding for their good,& the rerion here- 
of is goodjfora itep father is now one flefhwith thine owne 
mother, and he is thy futher,if thou liueft in his family. In 


Duties pf S truants. 

this cafe wee fee what honour CMofcs giueth to his father in 
law UthrOy comming to fee him, and giuing him goodcoun- 
fell. He obeyed him. 1\\xfr Ruth obeyed Naomi in all things \ 
and Chrift himfelf was obedient to Iofcph, the husband of his 
Mother, as hee was vnto her : for it is faid, thit h \\>44 fundi 
vnto them.%\xx. if itep-fathers,and {tep-mothers,feek to make 
a prey of their ftep-children , as it is fometimc feenc, when 
they are left rich, endeuoring to match them for their owne 
aduantage, in this cafe, and the like , they are not'bound to 
obey, becaifc the bond is now broken, by which they were 
firft tied,w:. naturall affeft ion, which is turned into ihange 
and vnnaturall. 

Matters of families are to be obayed, as the Lord Chrift. 
Thus rhe Apoftle commandeth ; Sernants, bee obedient to them 
that are your mufters in thefiejh in all things : and whatfoeneryee 
doe 3 doeit as vnto the Lord Chrift 3 ofwhomye Jhall receive the re* 
commence of regard. They are therefore to be ferued. i , Dili- 
gently at ail times,not onely in their prefence, as is the man- 
ner of eye-pleafers 2 . Faithfully being true vnto them, and 
with the beftendeuour, feeking to bring to paffe what they 
command, and to preuent euill, and loifes from them,and to 
procure their good. Such a feruanthad^/^/^^thatwas the 
fteward of his houfe,whom he fent to fetch a wife for his fon 
If lack? > from amongft his kindred. Hee did not onely ende- 
uour to bring to palfe whatiie had in charge, by going to the 
place , and obferuing his opportunity to make chis motion : 
but alio he prayed vnto the Lord for good fuccelle.and hafte- 
nedhis rcturne home with all fpeed, when he had obtained. 
Not as many loytcring , andcarelefTe feruantsnowdayes, 
who, howfoeuer they goe, when their mafter biddeth them, 
yet they are without all care, and ftudy,about thedifpatchof 
their bufinefle^and delay their returne to the vttermoft. This 
ftranger feruant (lull rife vp in iudgement againft rhem, and 
condemne them. 3- With feare and reuerence, not daring 
to difpleafe them, euen as young fchollers vnder moil: feuere 
Matters. Thus the Apoftle />fer commaundeth ; Seruants 
bee fubietl to your tJteafteri Vvitk all fcare. And the Apo- 
ftle Paul ; Let feruant s count their Mafters worthy of all honour. 

Y 2 Thus 


Ri:lll 3 . 


Honour due 
to Mafien e 
Colof, 3 .2s 


1 Pet.2.18 
1 Tim.£ 1. 


The fifth Commandcment. 

Genoi.39 I Thus ^^ ferued his vnclc Laban/in keeping his fheepe. If 
I any were torne withbeafts , hee brought it not to (hew his 
I mafter, but made it good ; and likewife , if any were ftolne 
by day,or by night. So Ihould feruants feare their mafters,as 
to auoyd all occafions of offending them , though againft 
themfdues. 4. Without all exception wh.ther they bee 
wicked,or godly, if thou be vnder the yoake ; but if thy Ma- 

i Tim^.152 ft £r °e a beleeuer, then ferue him thus much rather. Whether 
they bee *vnrcafonable in their correction , chaftifing thee 

1 Pet.2.i 9 . wrongfully,or reafonably,correcl:ing for iuft caufc:as//^r 
I was bidden to returne, and humble her felfe to her MiftnfTe, 

Gen.i6.6. euen when fhee was moftfeuere towards her. Whetherthey 
be wife or foolifh , asl^bal , whofe feruantforefeeingthe 
danger towards him, did the parts of faithful feruants,in tel- 
ling their miftris,how vnworthily he delt withTtanids men, 
when they had well deferued at his hands. W hich will con- 

,1 Sim.25, demne many feruants at the laft day, who contrari wife con- 
ceiue malice againft their mafters,andare glad of reuenge, 
if they be any thing harfh, and feuere vnto them : and much 
more will it condemne fuchas hauing godly, and kinde ma- 
fters,do hate them euen for their goodnes towards them,and 
refufetobe learned by their £Ooainftruclions, and to be or- 
dered as it becommeth Chriftians,in matters concerning re- 
ligion , and the feare of God. Which , though it bee mod 
ftrange, yet daily experience te^chethtobee moft true, but 
woe will be vnto them more, than vnto other feruants,at the 
laft, for that their meanes haue been double to the meanes of 
others,but they haue hated to be reformed. 

Husbands are to be obe> ed by their wiues,according as it 
is written of Sarai, that jhee obeyed Abraham 3 and called him 
Lord: and good reafon, tor by the contract of marriage,thc 
husband is made the head of the wife , euen as Chrift is the 
head of the Church. Therefore the wife mull: bee gouerned 
by her husband in euery thing, as the Church is by Chrift : 
me muft fubmit her felfe to be taught of her husband ; ff the 
Vpift Veill kyoVee any thing, free muft aske her husband at home : 
and laftly, fhee muft reuerence her husband in her fpeeches, 
not brawling, or fcolding with him, and in her behauiour, 



Honour due 
to bwbandi, 

I Pet.; .6. 

1 Cor.- 1.3. 
Ephef.5 2+ 


Mimfiers .Elders jnarried 'per fons ', the Rich. 

fhewing all due obferuance towards him. 

What if the husband be a NabalM the wife notwithstan- 
ding to reuerence and obey him > 

He is yet the head,and though the head be idle and foolifh, 
it keepeth the place ouer the members of the body :(o the huf- 
band mud be acknowledged by the wife, and by herdifcreet 
and louing carriage towards him,(he may both winhim,and 
prouide for her owne 3 and the beft of her family. ^ 

Hauing fpoken of the fuperiors in authoritie,k followeth. 
now of Superiours in place and calling : and thefe are,firft, 
Minifters of Gods word, which are ouer feueral! congregati- 
ons in the Lord,as Paul defcribeththem,w/;*W; labour among/} 
you, and are ouer you in the Lord s and admonifii you. The honour 
due to them in briefe, is fet downe to be double honour {Che 
Slders that rule Well, let them be had in double honor ,fpecially fuch 
as labour tn the "word and doblrine. Contrary to the manner of 
the world,that giueth them none honour at all,and efteemeth 
of them as moft vnworthy perfons, efpecially fuch,as thinke 
themfelues better,in regardof their pelfe of the world. But 
to meet with fuch degenerous perfons,theholy Ghoft giueth 
j a greater charge for the honouring of faithfull, and painfull 
I Minifters, then of any other. And this double honour is firft 
i loue , which is further expreflfed , Haue them in fwgularloue 
' for their Work* fake- And the Prophet £fay 3 in admiration of 
; this excellent Oflice,crieth out ; How beautiful! are the feet of 
thofe } that bring glad tidings of peace } and glad tidings of good 
things : an j accordingly the Galathians are commended, for 
receiuingthe Apoftleof Chrift,as if an Angeil from heauen 
had come vnto them, and for fuch earned loue vnto him , as 
that if it hadbeenepofitble, they \\rould haue fulled out their eyes 3 
and giuen them vnto him. And from this loue arifcth obedi- 
ence and fubmifsion, according to that precept \Obeythofe 
that haue the ouerfight of you, and fubmit your fellies vnto them. 
For, where lingular loueis,there is weight in the doc~trine,to 
fway him that is taught , and eftimation of the perfen , to 
mooue to all due reucrence,andfubmifsion , feeing this is a 
proper effect of fpeciail loue towards thofe that bee in any 
place aboue vs. 

Y 3 Second- 

3 co 


Honour due 
to Minifters, 


l.Tbef 5.1 2 

Hcb.13. i 7 . 



The fifth Comwandcwent. 


Mmout due 

to ancients* 

Secondly , they are to bee honoured with the payment of 
tythes , and duties , which by Gods ordinance belong vnto 
them for their maintenance : for God hath ordained ,. That 
they which preach the Cjcfpel } Jl)ould hue of the Cjtfpel. But none 
other way doe we read of, whereby God hathordained,that 
they {hould Hue. And vnto this agreeth that precept; Let 
him that is i'^flrutled.make him,that hath ir/fir titled Unt, parta- 
ker of all his goods 3 th&t is,as I take it, pay him the ty the of all 
his goods growing anJ increaflng ; otherwife he mull make 
hiseftate common vnto him, which is Anabaptifticaliand 
abfurd If it be here demanded, 

YV hat is to be done, if the Minifter be vnfaithfull and neg- 
ligent ? is this double honour due vnto him 2 

He mutt notwithdanding baue his duties,and if authority 
fee not to his reformation, God that thretneth idle fhepherds 
will call him to account for his infidelity.] f any man for this . 
(hall neglect to pay tithes, or do it deceitfully, God will call | 
him to account, feeing that the Minifter is his Steward, and 
thogh he be bad,it wil not excufe this robbing of his mailer. 
If it be further demanded, whether all Minifters be meant 
in generall , and are equally to bee honoured by particular 
peoples ? 

1 anfwer,All Minifters in generall, for the height of their 
calling^are to be honoured of all people, whether their owne 
flocke, or ftrangers ; but there is a more fpeciall,and proper 
honour due from the people to their owne Paftor : for fo it is 
written; Obferue thofe that labour amovgftyou, and haue them in 
finguUr lone : and good reafon,ieeing that, although there be 
other labourers alfo, y et he laboureth to feed this flocke, to 
watch for thefe fcules. Whence it appeareth , how far they 
erre, that extoll Grangers, and oftentimes more vn worthy 
ones, God knoweth, then their owne Minifter by many de- 
grees ;that prefer Readers of Lectures intheir owne townes, 
orelfewhere, before their owne proper painefull Paftor, and 
euen yongnew vpftart Curats, before the graue and learned 
Re&ors of the Church. 

Superiours in place are elders,and ancient pei fons;the du- 
tie towards whom , is for younger perfons to rife vp vnto 


Elders \M arried 'perfons. 

them,and giue them reuerence,according to that \ThouJhalt 
rife vp before the hoare-head 3 afld honour the perfon of the- old man, 
andeuenofthe belt and greateft younger men, the pooreit 
and meanefl ancients are to bee vfed with refpect for their 
gray haires. 

Superiours in place are married perfons , whofe eftate is 
honourable,according to that faying of the Apoflle. Marri- 
age is hon our able among ft all men and the bed vnde filed. The ho- 
nour due to them,is for (Ingle perfons of like quality,to giue 
place vnto them , as it is euery where vfuall amongfl: vs, 
which is a ciuiliand commendable cuflome. Superiours in 
fortunes, arc either Noble men by birth,or aduancement, or 
c\(h rich and wealthy perfons , which diflnbute and giue 
of their goods vnto the poore , as hath beene already faid of 
lob : they are to be reuerenced of the poore , towards whom 
they are Gods flewards. So that it is a fault to be reformed 
in the poore, that need the helpe of almes, if they be irreue- 
rent towards tl^pi, that are both able and Willing to bellow 
almes on .them. 

Now becaufe much hath bin fpoken of reuerence towards 
fuperiours, I haue thought it notamiflfe tofetdownemore 
particularly the parts of this reuerence. The firftis , to rife 
vp vnto them, according as hath bin already faid, Thonfljalt 
rife vp before the hoare-headed. So children are to rife vp be- 
fore their parents, fchollers before their matters , common 
people before Magiflrates,feruants before their maflers,and 
all inferiours before their fuperiours. The fecond is to goe 
to meete them,when they are comming towards vs,as Abra- 
ham is faid to haue gone to meete the men that came towards 
him, and Salomon to meete his mother Itathjheba, when fhee 
came vnto hirn^as a futor. The third is to bow the knee vnto 
them , as Abraham is alfo noted to haue done towards the 
fame men. The fourth is to ftand by them, whiiefl they fit, 
as Abraham alfo did, and all the people flood about \jMofes, 
whilft he fate to iudge them. 

The fifth is,to giue them the chiefe feate,and our felues to 
take the loweft , as the brethren of lofeph did fit eucrie one 
according to his fenioritie , and as the Lord comma ndtth, 

Y 4 wJfti 





Honattr due 
to the r'uh. 

Mrtnce m 


Gen I*.* 

1 .King.* 

Exod 18. 

Gen 43. 


I. Sam. 1.14 



Men wor- 
thy of Ho- 
nour by 
and tytovv* 

i.King. io. 

Atts 18.24. 

The fifth Commandcment* 

when thou art bidden to a feaft to take the loweft place. The 
fixth, be filent before them, whilft they Bane fpoken 1 
thus Elihu.onc othbs fritnds,lield his pc2ce,btcarifehe was 
yong, whilft the ancient of dayesfpake. The (cut nth is,to be 
filentin Courts, and places of Iudgement,\ntill wee be bid- 
den to fpeake : thus* 'Paul being before Fatix accufedcf the 
Iewes, was filent, till theGouernourbadhimanfwerefor 
himfelfe; and it is want of good manners in thofe , that take 
more liberty before Iudges andluftices, vnlcfle apparant 
wrong be offered vnto them. The eighth is,to giueeutry one 
■his iuft title : as Hannah when fhe was blamed by Ely , as a 
drunkard,/ am not drunken (my Lord) faith fhe •, and as Sarai 
reuerenced her husband, ami called him Lord, or by a title of 
reuerence. The ninth is,to order all our fpeeches and geftures 
fo , as that weepafle not the bounds of reuerence ; for what 
auaileth it, though thou bow the knee,and giue titles,if thou 
fcorne,or deride him invnfeemely fpeeches, or behauiour,as 
Cham that curfed fonne, againft his father Moah. The tenth j 
is 3 to vncouer the head before Superiours,Wd to ftand vnco- 1 
uered, if the quality of the perfon doth fo require. And as i 
thefe be the parts of reuerence due to fuperiours , and they j 
that wilfully offend herein, do not only paiTe good manners, 
but finne againft Gods Law. 

Hau in g hitherto fpoken of fuch,as are to be honoured for 
their authority, or place : it followeth now to be fpoken of*al 
others,which are to haue any honour done vnto them,for any 
dignity,or worth appearing in them 

And thefe are , firft , men worthy by learning and know- 
ledge^ by any other excellent qualitie in them. Thus King 
Salomon was honoured of all the Kings roundabout , fo that 
many fent him prefents,& many came from farre to fee him. 
.The honor due to fuch, is highly to efteeme of them,to praife 
them according to their worth, and to prefer their acquain- 
tance,and friendfriip. After this manner did the Queene of 
the South, honour Solomon for his wifdome;and Luk^.Afollos 
for his eloquence and power in the Scriptures:and Paul, Ti~ 
/tt^and the Brethren fent to Corinth for their holrneffe, and 
integrity ^calling them the glory of the Church of God. 
7 There 

The Duly of the fftb Commdndemcttt< 

2. There is a kinde of worth alfo inmen, cuenforthis, 
becaufe they are Christians, and we are all members one of 
another : for which caufecucry man is firft to efteeme ano- 
ther better then himfelfe : becaufe other men are not fo vn- 
worthy in our knowledge as wee our felues., 2 . In gimng 
honour,wee muft goeone before another, and not in taking., 
fuch mould our humility be. 3 . As we meet one another in 
the way, giuing due falutations,this was often prescribed to 
the firft Chriftians : as by Peter, Greetyeeene another With the 
kifteofloue. And by Taul 3 Rom 16.16. &c. prouided al- 
wayes, that if any were knownc an enemy to the truth, they 
fhould not bid him, God f peed. Not that there is danger in 
faluting ftrangers, in a Chriftian common-wealth, where all 
are fuppofed Chriftians, as fome haue foolifhly thought,but 
if any be knowne tobe Chrifts enemie. 

3 ._ There is alfo a kinde of worth, becaufe of Gods ordi- 
nance. Thus men are to giue honour to women, as to the 
weaker veffels, and not for their wcakeneffe to defpife the j, 
and to think them vnworthy of all refped, becaufe that how- 
foeuer the woman is weaker then the man , yet fhee is alfo 
the childe of God , and an inftrument of much good in the 
Church. The honour therefore due to them is the like to 
that , which hath beene fayd towards man in the like cafes. 
; And thus much of the honour commanded heere • Now wee 
' are to fpeake of the duries of perfons honoured,which (as is 
contained in the anfwer) is to walke worthy the honour due 
I vntothem from inferiours. 

And firft to begin with naturall Parents. Their duty to- 

j wards their children, is firft to giue them good education,as 

J it is commanded \ Tar ems bring vp your children in the in for- 

! mat ion and fear e of the Lord, Seafon them with knowledge of 

, the firft principles, and command them to doe accordingly, 

! as father ^Abraham, of whom the Lord faith, IknoVv *Abra- 

ham y t hat he Will command his fenncs, and his houfljold after htm 3 

that they keepe the Way of the Lord : as the veflell is firft feafo- 

ned,it will fauour long after. 

2. pifcreetly to chaftize them for their faults,whilft they 
are young ; according to that, Wee hone had the fathers of our 

bodies , 



i.Pet.5, 1 4, 




Tbe duty of 
Varcnts to* 


Hcb,i2. 9> , 


The fifth Commandment. 

3 ,D title. 





Gen 49. 

bodies, which corrected vs. And, He that jpareth the rod, faith 
Salomon, marreth the childe. They arc no*v young and tender 
plants, and may eafily be fet to rights, deferre till they be 
growne,and then,as£/*>j children,they will be incorrigible, 

3 . Not to exceed in giuing corre A ion,but tempering the 
vinegar of (harpe correction, with the oyleof gendc exhor- 
tation,fo that they be not proaoked(as the Apoftle faith) vn- 
to wrath: For, tooharfh vfage is fo farre from amending 
them, as that it doth obdurate and harden them like vnto the 
fmiths Anuill,with continuall beating vpon it. 

4. To prouide like good parents for them, both food,ray- 
ment,and the like, and in time conuenient fit marriages,and 
if ability will feme, fome competencie of liuing. For it dif- 
hearteneth a childe much,tofee his father fpend all vpon va- 
nity, and without all prouidence for his children ; or when 
they do their duty,andearne fomething with their labour,to 
haue it taken from them , and to bee left without comfort. 1 
Good Parents haue beene euermore prouident,as Abraham, 
who left Ifaac his inheritancejand gaue fo much as was fit to 
his other children. Ruths very mother in law, was carefull 
to prouide for her a good husband,and this is commended to 
all Parents by Saint Taul. 

5 . To beare an equall affe&ion towards their children, vn- 
lefle there be inequality of defert : otherwife it breedeth cn- 
uy amongft brethren, and vndutifulncffe to Parents. Thus 
was it amongft Jacobs children, who fought the ouerthrow 
of fofeph, for his fathers too much cockering him : and this 
was a fault inold7/W, as he knew afterwards , placinghis 
arTedion moft vpon £fau. Parents muft take heed therefore 
that they prefer not the elded fo, giuing him all,as that they 
leaue nothing for the reft ; nor yet the younger , depriuing 
the eldeft without iuft caufe, of his due : for either way, 
there is a breach of naturallduty. What is a iuft caufe of 
dif-heriting the eldeft,wee may fee in Iacobs laft will, where 
Ruber? the eldeft is put befides his right for inceft,andS/wc- 
on and Leui for bloud-ftied. So that no deformity, or defed, 
but onely fmne, which putteth out of Gods fauour,ought to 


JD utics of Parents Rafters, Maiejl rates ; 

put any-befides this right, Lattly ,tobe grauc,fober,!ioneft & 
holy, and in all things togiuc the example of a father,that is, 
of one in Gods (lead vnto his children, for it is avaine thing. 
inparents,to forbid their children, drinking, 
and to be lyars, drunkards, and fvvearers themfc lues , to bid 
themfeare God & fcrue him,and to be prophaue thcmfelues. 
Rather as Jcfuah 3 thou mutt bee the iirft and chiefe in all 
goodncs,fa\ inq y I 3 andmy houfljold wtll firuetht Lord. Other- 
wife that fliarpe fentence belongeth to thee .Tlwu tbatfijeft a 
m>wJljould notftealc } deftthoufteale,QJrc* 

Matters doe alfo owe a dutie vnto their fernants, as being 
fathers of their families : They n uft teach them alfo , and 
command them to feare the Lord, as ^Abraham his houfhold 

2 . Not be too harfh towards thereby ouer-corrTcting , by 
cburlifh vfage,by too fore labouring them :-but to vfe them, 
as thofe that remember, that they alfohaue a Matter inHea- 
cen : according to that, Tee makers ,-doe vnloywr fir waits that 
is tuft and equall. There mutt be discretion therefore xCed in 
corrections. Sins againft God,are more feuerely tobe puni- 
fhed,then againft thcmfelues ; if they be often,more; if fel- 
dome,lefTe;if obftinatly,orof purpofe jnore; if by infirmity, 
leife. And for labour, they mutt remember, that the righte- 
ous man is merciful! to his beaft, much moretohisferuant. 

3. They mutt duly recompence their labour with fit mainte- 
nance and wages ; for there is a cry againft thofe that keepe 
bavk their wages, which cometh vp to heauen for vengeance 
4* They mutt not defpife their good counfell,if they can ad- 
uife them well at any time, but follow it,as t N s aaman did his 
feruants and Job acknowledged of himfelfe,faying,//7/w//? 
difpifed the judgement of my feruant 9 and my maid, vrhen they did 
contend With me .For what auailethit for a feruant to bend his 
mind for his matters good, if his aduice bee neuer heard. It 
had been better for the Leuite in his trauell,if hee had heard 
his feruant connfelling him , he had efcaped a great danger, 
which he doing contrary fell into. 

Kings 3 princes,&allmagiftrats,dooweaduty totheir fun- 
ic ds,,?*: to the comon people, which is todealc iuttly & tru- 
ly withthem,to be couragious to maintaine the right 7 and to 



Rom, 2 t i7. 

The duty of 
M allien to* 
v. idi fer- 
Gen. 1 s.i $. 

CoJ. + .r. 

I am, 5. 4, 

lob 31.13, ; 

7 bt duty of 
Pt incests 





The duty of 
Mimflers to 
*Tim.4. 2. 


Vcrfc 3. 

iThcf. 1.2. 
EpheH £.28. 

bandi to 
their W\m. 
I Cor. 1 4. 

I Cor. 7. 3. 

fit* toward 
1 rim.6.17 

The ffth Commdn dement. 

hate couetoufnefle , as Iethro did wifely counfell aJtfofes to 
prouide for, in fetting Iudges ouer the people, to iudge the 
fatherleflfe and widow , fupporting them in their iull caufes; 
no't to lift vp themfelues aboue their brethren, or prefsing 
them too much with charges, as the Lord commanded! to the 
Kings of Ifrael : torewardthegood,andtopunimtheeuill, 
which is'the maine caufe why he beareth the Sword, and hath 
the Scepter committed to him. 

Minifters owe a dutie to their people, which is publikely 
to pray for them, and with them , to preach the Word vnto 
them with diligence, in feafon and out of feafon, to watch ouer 
them, as E^jchiel is charged, to efpye their danger .,by reafon 
of their fiijnes, and to admonifh them with all earneftnefle, 
euen as Watchmen doe , when the Citie is in danger by the 
enemies commin^ : to care for them, ftudying how beft to 
further their fanftification, as Peter exhorteth, Feed the flocke 
of Qhrtfl that dependeth onyoH 3 carmgfor it : not to domineere, 
or tyrannically to rule ouer them, as it followeth ; T^ot as 
Lords oner Gods heritage , but that jee may bee examples to the 
flocke. And laftly , in their priuate daily prayers,to commend 
them to the Lord,as Taul profeflfeth that he did for the Ephe- 
fians,and Theffalonians,&c.and as the people are alfo bound 
to pray for the Minifter. 

Husbands owe a duty to their wiues, which is to ioue them 
dearly,euen as their owne flefti, as Chrift loueth his Church, 
to teach them,if they would or ought to know any thing, to 
dwell with them as men of vnderftanding,and not to Hue fe- 
parate>and to keepe their bodies as proper and peculiar by a 
facred band,to them onely , and not as their owne, to abufe 
them with other women , or to deny them to their lawful! 
wife,as the wife is alfo bound to her husband. 

The rich owe a dutie towards the poore , and fuch as bee 
meaner , which is not to carry themfelues haughtily , and 
proudly towards them : for againfl: this the Apoftle giueth 
warning ■, XVarne rich men that they be not high-minded. W here- 
fore, as meaner perfons giuethem reuerence,fo let them bee 
i courteous to the pooreft : and another dutie is to diftri- 
| bute of their goods vnto the poore , as it followeth in the 


Si fines againli the fifth Commandement. 

fame place. That they doe good .and be richtn good Vtorkes, and 
ready to diftribute, and communicate: This if they doe not,they 
are falfe itewards, and (hall be turned quite out of oflEce,and 
haue their portion with hypocrites. 7. If any bee learned 
orexcelleth in any faculty or fcience, his duty is not to bee 
ftrange and lifted vp in the fight of his gifts, but to doe the 
more good, to feeke in all humility to winne the more glory 
to God. As Apollosis commended to haue done, mightily 
confuting the lewes out of the Scriptures: andT^/that 
did fo much excell, became all things to all men, thathee might 


tjejt.Sg. What is here forbidden ? 

Anfw. All irreuerence towards thofejhat be in place and au- 
thority aboue vs ,! and churlijh behauiour infuch , towards thofe 
that be of a lo>to degree* 

Ex flan. Before that we come to fpeake of the fins, fome- 
thing is here to be prcmifed. -Wherefore is the duty of In- 
feriors onely exprtfted in this Ccmmandement, and not of 
Superiours, if all be alike bound hereby ? Anfw . The Corn- 
mandement indeed is herein fingular,and different from the 
reft :but this omifiion doth not giue any whit the more liber- 
ty to Supericurs,becaufe Parents and children,Maifters and 
Seruants,&c. are relatiues ;fothat the duty of the one can- 
not be fet downe, but the duty of the other, is by the rule of 
relation vndei flood : nay, Superiors are more taxed hereby, 
if they faile of their duty, as being of more vnderftanding, 
and fuch as therfore mull: more readily doe without any pref- 
fing by expreffe words, feeing ( which is alfo a more fpeciall 
motiue) they are as Gods towards others , in authority ,in 
maiefty,in greatncfTe,and in reuerend antiquity. 

Oh how foule a thing is it then in them,not to carry them- 
felues accordingly ? if it be a fault in inferiors,in any thing 
to neglcd their duty , much more are they faulty in negle- 
cting theirs : becaufe they doe not onely negled their duty, 
which they ought to doe, but being fo ftrongly bound , by 
Gods beneficence towards them, and it being prefumedfo 
far of their readinclle on Gods part , for this honour giuen 






Rom, 1 3.*, 

The fifth Contmandcment. 

vntochem,tlut(as chough m^ere confcience would not fuffer 
them co be fo fouly negligenr)he makech no mention of chat, 
which chey ought co doe. . 

Toucuiug the fins againft this Comraandement, they arc 
of two forts,as the duties were. 1. Ot Inferiours. 2.0fSu- 
periours.The iinne of Inferiours is irreuerencc,that is to be 
without that awfull regard , which ought tobetowards Su- 
perknr s,and it may be referred to thefc heads, r . Difobedi- 
ence, and refuMng to doe , and to be ruled : thus ftubbome 
and vnruly children and feruants iinne greatly, and itubborne 
people that will not yeeld to follow the directions of Mi- 
nifters : they were by Gods cenfure all fubiecl: to the fame 
moft fearefuil punifhment : njpQ to bee ftoned to death. For 
it was the plaine Law of God touching children. See be- 
fore in their duties to parents. "Dent. 21.18. And for people, 
it was commanded , Thou fljalt doe according to all, that they, 
that is, the Priefts and Leuites, teach thee : ^According to the 
LfOto , that they teach thee thob jh;dt not decline , neither to the 
right h*md, nor to the left :<±And that man that ty;// doe p-efamp- 
tmtifly,not hardening to the Triefi, floall dye. Thus people,that 
obey not the wholfome lawes of the Magiftrates,(in greatly 9 
and if any rcfufe to be ordered by them, they refiit che ordi- 
nance of God, and are fpeciailytrireatnedjthat^jJW/ re- 
ccme to them fellies condemnation* 

Queft* Is it a finne then in any thing to doe contrary to 
the Kings lawes , for examples fake,to eate flefh in Lent,or 
vpon Friday es? 

<>Anpto. 'if the intent of this Law were, that euery one 
fhould vfe this abftinence without exception,it were a iinne 
todifobey, vnlefle nccefsity didcompeil : but the chiefe po- 
litique intent, being, that Fifher-men might haue vcterance 
for their rifh,andfo be encouraged for the good of the Com- 
mon- wealth,as the title of that Law meweth^and that young 
things might in Lent be preferued and not fpent before they 
come to fome age and greacnefle ;if this bee obferued,and 
the Law be not purpofely crovTed,I take it that it is no iinne 
of difobedience againft the higher powers, in regard of the 
ciuill and politicallprohibition;and the like is to bethought 


Sixncs againft the ffth Comma*? dement. 


of all other Statute-lawes,their intent and fcopc muft be du- 
ly,by all goodfubie&s obferued. 

-Queft. Is it a fin for children todifobey their parents, by 
deuoting themfelues in their youth to any religious courfe, 
or order,or without,or contrary to their liking? 

Anfw. Yea doubtleffc,for God hath taken order,that fuch 
a vow,as vnlawfuil,fhould be counted ofno force. It is ther- 
fore meerly Pharifaicall in the Roman ifls,that in this cafe al- 
low, nay- commend difobedience of y ong and ignoi ant chil- 
dren,^ deuoting themfelues to any monaflical oider,though 
to the great offence of parents. 

2. Fraudulent and deceitfull obedience: Thus fernants 
fin, when they obey, and vfe diligence in their matters fight, 
but are flothfull and negligent behind their backs, they rob 
and fteale from them , taking meat,drinke,and wages to doe 
their workc with diligence, but contrariwife neglect it, and 
prefer their owne eafe; they can haue bur cold comfort, when 
they looke to the great Lord of z\\>Clmfi %*£&* 4>at feeth all 
their floatli and deceit. 

3 . Deriding and fcoffing at Superiors, as Ham mocked at 
his father Noah , for which he was accurfed in himfelfe,and 
pofteritie. This is a common vice in wayward youth, when 
they are taught any thing that is good , or admonifhed of 
their vanitie,if not openly,which they dare not, yet in heart 
they mocke at the admonitions of Parents,Mafters,& Mini- 
fters. But fee what a curfe of God is out againft them : The 
eye that mcckcth his father, & defpifeththe tnftrutticn of his mo- 
ther^ the Rattens of the valley puke it cut 3 and the young Eagles 
eatc it This irreuerent fcofhng neuer tfcaped Gods pumfru 
inghand. The children that mocked JE ///^calling him Bald- 
pate , were fuddenly torne in pieces by Beares to two and 
foi ty of them. The Ephraimites that mocked Ipktzh 3 ar)d his 
GileaditeSjCallingthem runnagates of Ephraim,wereilaine 
to two & forty thoufands. T^ahafj with his Ammonites 3 that 
mocked at the conditions of peace offered by the men of /*- 
bejh (jihad; faying, That if they might put out euery mans j 
right eye, and bring that fhame vpon lfrael,they mouldhaue I 
peace,were all (lain and fcattered, foas that not twoof them | 


Moth. 15.4. 


r ?• 

Gen, 9. 




I Sam.T !• 



Cuffing Sa* 

Exod 2i,i7« 

Numb.: 5 

Too muck 
obedience to 



Mlniflen fk* 
Jpended may 

The fifth Commandement, 

were left together. And what fearfull end the I ewes came to 
that mocked at Chrift, and the holy Apoftles, wee all know. 
Feare therefore to feoff e at any good man, but much more at 
fuch as thou oughteft to reuerence for his place & function. 

4.Cur(ing and backbiting Superiors; He that curfeth fat her 
or mother , jhall die the death. And the Lord exprefly comman- 
deth;ThoHJljalt not raile vpon the Iudge ,nor Jpeakc euil of the Ru- 
ler of the people. Thus therefore children,feruants,people,that 
let loofe their tongues again ft their gouernours, to cut fe and 
raile vpon them,take the right way to bringGods curfe vpon 
themfelues. r Balaams cafe {hall be eafier at the laft day, then 
theirs,for he durft not curfe, where God forbade him. 

5. Irreuerentgeftures towards Superiors in any particular 
mentioned before in the dutie. 

Now,as this Law is broken by detracting , and taking a- 
way from the reuerence of Superiours, fo there is a finne in 
ouer-reuerencing them. 

1. If obedience be abfolute without refpect to Gods wihfor 
there we mu ft fay with the Apoftle ; Wemufl rs.t her obey God 
then w#/.Ifparents,or mafters bid thee !ye,itcale,wor^ vpon 
the Sabbath, or the like, for their gainc.tho'i mult in all mo 
defty deny fo to do: If Kings and Rulers command idob.try, 
Superftition or Herefie, obey not, left efcaping t!»eir hands, 
thou fail into the Hands of the Lord. 

H^ft. Whether is a Minifter of Gods word,being forbid- 
den to preach by the Magiftrate, to forbeare to execute this 
his office of preaching , feeing the Apoftle did not though 
ftraightly charged > 

Anfw. The ordinary Minifters of thefe times,are bound in 
this cafe to obey the magiftrate^as touching the publike exe- 
cution of their office •, becaufe, that howfoeuer they haue an 
inward ca'ling from God , yet their outward,to the publike 
place is from man,or by man,and may againe be taken away 
by man: but it was not fo with the Apoftles,who as the other 
Minifters of thofe times,were immediatly & extraordinarily 
fet a worke by God only. The only preaching that they may 
naw in this cafe exercife,is by way ofconferece & exhorta- 
tion in priuat,prouidedalwaies,that it be not co trary,but as 


Sinnesagamjlthejifth Commandement. 

the Law doth allow: otherwifethe power is refitted. Here 
we may fee what the Anabaptifts are,that are enemies to au- 
thority,*v«:.euen a fynagogue of fantaftickbrain-fick foules, 
enemies to Gods ordinance; and fo are many other numerous 
people of thefe times , who though in word they acknow- 
ledge the higher powers, yet in praftife they doe not,feeing 
all their opinions and pra&ifes in matter of religion, are (till 
todifgraceauthoritie, and gouernment hereby eftablifhed, 
both Ciuill and Ecclefiafticall. I know that many of them 
are zealous perfons,but they are zealous, as the Apoftle faith 
totheGalatians,amiife. Oh that they would weigh , that 
next vnto zeale towards God, is zeale to Gods Vicegerents, 
and where they are ill fpoken of, and defpifed in the heart (as 
it is, where their wayes of gouernment are impugned) there 
can hardly be right zeale towards God , it being a marke of 
fuch as are ordained to damnation/ defyife gouernment >and to 
jpeake euill ofthofe that be in authorities 

Secondly ,fuperiours are ouer reuerenced,by afcribing too 
much vntQ them,and extolling them too highly ;as the people 
are noted to haue done to Herod ,fay ing,T 'he voyce ofgod,and 
not of man , whereat the Lord wasfo difpleafed,that he ftruck 
him with an horrible death: and as the Popes flatterers extol 
him,calling him y alterum Deum in terris : another God vpon 
earth ; and T) omnium Deumfapam, the Lord God the Pope : 
with other the likeblafphemous appellations. 

Thirdly, by making them abf jlute patterns to be followed 
in all things : for it is no excufe for people liuing in finne,to 
fay they follow their Minifter , or for children to follow pa- 
rents,or fubie&s their Princes : for examples of the greateft 
are no further to be followed, but as they follow Chrift P as 
TWfpeakethof himfelfe 5 Follow me a* I follow £hrift [efus. 
The blind guide,and he that followeth him, (hall both fall in- 
to the ditch. 

Fourthly ,by prepoflerous obferuance towards them in the 
Congregation,which is, when wee rife vp to great perfons, 
being in the very act of Gods worftiip 5 this is abfurd,and as 
muchas if we (hould fay , By thy leaue,Lord, a little, heere 
commeth a greater then thoujfor why elfe doll: thou rife,if he 

Z be 




1 Cor. 1 1.1 





Kjicclwg to 
ai\$ bleffitg. 

The fifth Cowman dement. 

be greateft,and mod worthy , whom thou doft now worfbip } 
Wherefore looke not for, nay, fuffer not this abfurd honour 
to be done vnto you > ye great perfons, parents,and makers, 
vnlefle ye wouldpart (lakes withGod,yea,be better accoun- 
ted of, whileft men rife off their knees to God, to bow vnto 

?. By our humble proftrating the body vnto them,as vn- 
i to God : Saint Teter forbad this vnto Cornelius, and the An- 
gels raifed vp Daniel y and S. John prohibiting this kinde of 
reuerence to be done by one fellow- feruant to another. This 
gefture where it proceedeth from religious humiliation and 
worfhip, commeth very neere the brinks of openldolatrie, 
and cannot but incurre that repreheRfion,T<?% heed thou doeft 
it not. But in ciuill worfiiip performed to Kings, I dare not 
condemnethe loweftproftrations,whereas I fee in the Scrip- 
ture,that fuch geftures were vfually exhibited to the moft pi- 
ous Kings So Ioab to Dauid,fellto the ground on his face 3 and 
bowed him felfe. Yet could I wifh, that Chriftian Princes in 
their pietie,and by their authoritie, would enact a difference 
betweene the fignes of reuerence, yeeldable to the heauenly 
and the earthly Maieftie, that there might be fome outward, 
as well as inward, adoring gefture appropriated to Gods 
worfhipvtterly vncommunicabietoany mortal man,though 
bearing the image of God, andexercifing a vice-gerency of 
his Soueraigntie. 

What is to bee thought of childrens kneeling to their pa- 
rents,morning and<euening,to aske their blefsing ? 

I take it,that this cuftome is lawfull, and grounded vpon 
this Commandement ; Honour thy father and mothers hat they 
mayproleng thydayes,x\\2£ is, by their blefsing,whichin god- 
ly parents hath euer bin accounted a facred thing. Therefore 
Jfaac would giue his blefsing to his fonne Efau , before his 
death, and Jacob to his children , and the children of lofepb* 
which examples,though they were extraordinary, as farre a^ 
they were fpeciall prophe fies , yet they fhewit to bee a very 
ancient and laudable cuftome, and of excellent vfe, for chil- 
dren to aske , and parents to giue their blefsing vnto them, 
bccaufe,as their curfe hathalwayes been ominous to wic- 

Parts ofreuerence. 

ked children, and difobedient ; that is , fuch as hath bin fol- 
lowed with Gods Curie :fo their blefsing hath beene aufpi- 
cious,that is,fuch,as hath been foHowed with Gods blefsing 
vpon good children , and obedient. And the like is to be 
thought of the blefsing of fpiritual? parents, that it hath ver- 
tue by Gods ordinance annexed vnto it, and therefore is not 
to be negle&ed ; but reuerently to be receiued,before that we 
depart the congregation. For kneeling vnto parents,and vn- 
to Princes, if it be but as vnto men, it is as lawfull as any o- 
ther low bowing vnto them : for nothing can be preffed a- 
gainft the one , but it alike impugneth the other : if it bee 
othcrwife intended by way of religious adoration ( as forae 
Heathen Emperours haue taken vpon them the honour of 
Gods)it is Idolatrous. 

And hitherto of the finnes of inferiours. Superiours finne 
againft: this Commandement by too much aufterity & rigor, 
or by too much remhTenelfe. Their finne may be referred to 
thefe heads, i Cruelty,andthreatning for this is mod vn- 
iuft, and v,nequall for the reuerence and feruice , which fcr- 
uants,and children doe to their parents,and matters : where- 
fore it is forbidden s Tee maflers doe the fame things to them, 
pntting aVvay threatning , knoV?ing,that enenyour majler ps in 
heanen, and there is no rejp ett of perfons with him. Thou doeft 
rather reprefent the deuill ( who ftriketh feare into men, and 
terror) in thus doing, then God, whofe Image thou fhouldefl: 

2. Denying them things conuenient,meat, drinke,cloth, 
retting time,and recreation, which may be fufrkient. Here 
is Mammon ferued indeed, whilft to get wealth, thou dealeft 
fo vnworthily with thy family, euen wringing it out of their 
fleu\and fpirits, which thou doeft thus pinch , andbeate 
downe, that they cannot befo feruiceableto Church,or com- 
mon-wealth. They {hall crieagainft theetoHeauen , and 
their crie {hall be heard : if being weary of their Hues, 
through thy hard vfage , they {hall doe any mifchiefe to 
themfelues, or others, or runne head-long into any forlorne 
courfe through griefe anddefpaire, thou art guilty of their 
finne, becaufe chou hafte driuen them to it. 

Z a 3 . Prodi- 


The fmtes $f 




The fifth Commandment. 





I Cor 9*1 6 


3. Prodigally wafting all, or mod part of thy eftate, 
without any prouidcnce for poftcritie , or care to reward 
the extraordinary paines of thy houfliold feruants : // 
there bee any that prouidetb not for his oVrne , and namely for 
them of his houfliold, hee denieth the faith , and is worfe then an 

4. Negle&ing the good education of youth, through the 
want of teaching, or praying for them, and inuring them to 
good duties, and by letting paflfegrofle finnes, and difordcr 
without due correct ion. Heauy will their account be for this 
at the laft day, when they fhall fee Iofmah 3 Abraham 3 £lcana 3 
Hannah,znd all good gouernours fitting downe in the king- 
dorr.e of God,andthemfelues fhutoutof doores. 

5. Leuity, and remifnes in Princes, and fet Magiftrates 
fparing finnes, that m u ft ne cedar ily bepunifhed, and to the 
incouragement of malefactors. 

6. Tirranny,exercifing their ownc pleafure vpon their 
fubie&s, without ail refped of equity , and right. Contrari- 
wifedid the good iudge Samuel, and 'Dauid the King , after 
that he was well fchooled, witnefte that,which heprofefleth 
faying, f ^illfmg of mercy and iudgement. And fo fcrupulous 
was he , that he would not take of gift , much lefte by vio- 
lence,the threfhing floore of Arannah, but would buy it , to 
offer facrifice there, although the Lord had commanded him 
to build an Altar in that place. 

7. Sloath, and infidelity in minifters, whofe calling is to 
labour, who haue hire to labour , and whofe labour is to fo 
excellent an end : if then they be loy terers,if they be feedf. 
men of tares, woe is to them. The dijpenfatton is committed to 
me, faith Taul, Vvoe is vnto me then, if J preach not the Gojpell. A 
threefold woe then is vnto them, that haue not onely the cal- 
ling, but the hire alfo, and that double , and trebble,if they 
vfe not diligence, as is fometimefeene to the fcandall of the 

8. A vitious life in all perfons of note,and qualitie,whe- 
ther they bemagiftrates,minifters,mafterSjaacient,learned, 
or of any excellency any way : they doe not only finne in the 
breach of God law, but in giuing example to inferiour per- 

Simes dgainfi the fifth Ctmmandtment. 

fons, fo that they pull vpon them the burthen of their finnes 
alfo : and becaufe many are ready to follow them,more then 
men of meaner condition, they make their eftatc by far more 
fearefull,then others, the iinnesof multitudes, bdides their 
owne,lying at the doore. Wherefore, when a grieuous fall is 
threatned to wicked Iudges,it is faid, Tefhali I fall a* one of the 
princes. The Kings of Ifrael that were wicked, are fayd to 
haue made Ifrael to fin, they areeuen the eldeil fonnes of Sa- 
tan, that be fuch, and therefore good reafon, that they ihould 
(hare deeply in his inheritance. 

£*fft-90. Whence is the reafon of this Commande- 
ment taken i 

Kv&N.From the promifeoflong life ,if C od pleafe not to preuent 
vs Voith theblefmg ofetemaU life. 

Explan. The promife heere annexed may bee alfo read j 
That they may prolong thydayes. Not, that parents haue any 
power fo todoe,in themfelnes,but partly keeping them from 
many dangers , which they arc ceady to runne into , to the 
fliortning of their dayes,butare preuented,whileft they obe- 
diently follow their grauc & godly counfell;and partly, blef- 
fing them by vertue of Gods ordinance with fuch efficacy ,as 
that this redoundeth to their great good , euen for the pro- 
longing of their happy ,and goodeiTate in this world. And in 
this fenfe it is vfuall in the holy Scriptures, to afcribe that to 
the inflrument, which is proper to Cod. Paul commending to 
Timothy, the ftudy and teaching of the word of God,faith,/» 
fo doing ,t houjhalt fane both thyfelfe and others. And to the Co- 
rinthians he faith, / haue begotten you vnto Qorifi lefnt. There- 
fore of the reafon then is thus. 

i . That is duly of all to be done, by which they may liue 
long,and comfortably : but the rule to be followed for this, 
is % Homur thy father and mother. Therefore all are to honour 
father and mother. 

2 . Thou wilt honour them gladly , by whom thy life may 
be prolonged,efpecially in weale: but fuch are thy father and 
mother : therefore honour father and mother. 

For the firft of thefe. Life is fo fweet,that ail defire it, and 
Z 3 moft, 


Pfalm.12 - 




How pa- 
rents pro 1 eng 
their ibiU 
d, tm life* 

i. Tim. 5 46. 

The fifth Cowmandewent. 

moft,though it be foyned with much bitternes,and (onow : 
but to liue long well, ail doe naturally moft earneflly defire, 
fo that they would follow any rule , though very hard, for 
this: but all other rules arc vain,this c nly effect uall,the Lord 
the greateft Phifkian telleth thee fo. Doe not therefore har- 
den rhy felfe againft it , but bring downe thy rebellious na- 
ture,and become obedient feruants, children , and people of 
all forts. 

For the fecond. Euery Phifician, whom experience teach- 
eth to be a meancs of the health and long life of his patients, 
men will honour in the time of necefsitie, feeling to them, 
and carefully following their diredions.andhe thmlses him- 
felfe a happy man, that can come to the belt. , neither will he 
for any thing difpleafe him,though he be froward,and haftie 
towards him, although his skill often fay lethhin\ and he be, 
till that time a very ft ranger vnto him : but thy parents are 
no ftrangers , but fuch , as may challenge fomething at thy 
hands,becaufe they haue bred> and brought thee vp with care 
and paines , and God giueth them this b'efsing to prolong 
thy dayes , and not tofaile, if thouhonour'them. Fooliih 
then,andoutofhiswitsishe, and werfe then a bruit beaft 
(which alwayes doth that, which is naturall)whofoeuer gi- 
ueth not honour to his parents,according to the fcope of this 

But how is this promife verih*ed,feeing as well fuch as ho- 
nour parents,anddo their dutie,as the difobedient, doe often 
times die in the prime of their age : and the difobedient and 
vnruly doe often liue long. 

Firft^it is often verifiedto obedient children,when as they 
are kept thus in a temperate and hone ft courfe of life, the dif- 
obedient comming to their end by furftts , or the gallowes 
with fhame,in their very prime. 

2. It is alwaies verified,becaufe obedient children Hue wel, 
and in the feare of God; & to liue well,is to liue long,accor- 
dingto the prouerbe, 'Bene iiuere&is ware cfi 3 Toltuc 'fyell, is 
to hue wife : and to liue ill, is neuer to liue , but to bee euer 
dead,as S./Wfpeaketh of wanton widowes ; She that Uucth 
inflcafnre 3 ps dead, Vvhilejl Jhee liaeth : fo that, though the dif- 
obedient I 

Rcafons of the fifth Commandement. 


obedient.liue long , yet they haue not this blefsing of long 
life*,the obedient, and dutifull haue it , though they Hue not 
many yeares : for one day is better, then a thoufand of the 
rebellious, which is the caufe, that the Wife man maketh no gcclef 
reckoning of a finners life ^ though hce liue an hundred 
| yeares. 

3. If it benotverified for life here ," yet it ismorethen 
made good by their taking hence, they receiuing for frailty, 
ftrength;for bafenes,glory ; for temporalitie,eternity. Who 
wil fay, that if the King promifeany of his houfhold-feruants 
by name,one of his Guard,a Pentioner,or Porter,that he fhal 
euerenioy his place, and yet remoueth him tobethcMafter 
of his Horfe,his Treafurer, or Chamberlaine,that he is not fo 
good as his word vnto him ? and who can fay then , that the 
Lordof all, i£ he promi/e a long life in this miferable world, 
and yet remoueth to a Kingdome euerlafting, that he is not 
true of his prom ife? 

Doth any manthinke Enoch the Ieflfe bleffed , becaufehee 
wasiakernawayJome hundreths of y eres fooner,then others? 
or doth he thinke it an vnhappines in the good fonne o£fero~ 
boam, for that he was taken away in his youth ? no more are i.King i 4 . 
they vnhappy , or lefle ble(Ted,but fo much the more , whom 
the Lord is pleafed to take away from the euils of this world Efay 57. 1 . 
to come,as faith the Prophet. 

Why doth the Lord rather promife long life tofuch as ho- gxefi. 2 . 
nour father and mother, then any other biefling ? 

Firft, becatife life is fweet, and wee are apt by nature to tsfvfiv. 
hearken to any thing to prolong life,but this is generall,and 
fitteth other commandements as well. 

2 . More fpecially, becaufe children that honour parents, 
may be faid in fome fort to prolong their dayes,through that 
ioy, where with they are arfe&ed, when they doe well : for as 
forrow (hortneth the day es, according to that of father laa- 
cob,yceJ1ja/l bring my gray head , with forrow 3 to thegraue ; fo Gen. 42.5 g 
ioy prolongeth them. Againe, by nourifhingthem in their 
necefTity,they prolong their day es, euen as young ltorkes,fo 
that it is moft equal! with the Lord,togiue them this recom- 
pence,in prolonging their dayes : whichalfo isanargument 
Z 4 of 



Theftxtk Commandment. 

of forcc,to moue to obedience,and to make them flie difobe- 
dience, (eeing this is a death to their good parents, and they 
are like the viper herein , which , as is thought, is the death 
both of fire and dam in the breeding,and comming forth in- 
to the world. 

3 . Becaufe the way to come to an eftate of honour,is gi- 
uing honour,according to our prouerb,^* nefctt parere,nefiit 
imperare, He kno^cthnot hoVv to rule, that hnoweth not hoVv to 
obey fir ft. Wherefore it is iuit with God to cut off the dilb- 
bedient,that they may not hue to honourjand to prolong the 
life of the obedient , that they may come in their age to be 
obeyed and honoured. 

Stueft* oi. Which is the fixrh Comnaandemcnt, or 
thelecond of the fecond Table i 

Anfw. Thoujhalt doe no wurther. 

£>ueft< 92. What is here forbidden? 

Anfw. AR murthering of our felues or others, and all appro- 
bation hereof, either by command, counfellconftnt, or conceahment; 
fecondly,aU iniurious (ttlious tending to the preiudice of our neigh- 
bours life : thirdly, all rayling and reuilingjpeeches : fourthly ,aH 
murtherous defires and affcllions of the heart, a6 malice, hatred 
and enuie .-fifthly, all cruelty towards the creature JtohichfheVvetb 
a murtherous mind in vs. 

Explan. The Lord hauing prouided for the vpholding of 
euery man in his eftate and condition, to pteuent a confufi- 
on amongft the orders of men, proceedeth here to take away 
particular abufes, which, if they ftiouldbe, this order cannot 
ftand, and firft the moft horrible of allother,rrui ther,the de- 
fpoyling men of their Hues. Now, becaufe the Pharifeescr- 
red, when they reftrained the finne here, to the outward and 
compleat act of murther, our Sauiour (Thrift reprouing this 
their abfurd cleauing to the letter of the text, I haue more 
largely according to his blefled direction fetdowne, the fin 
againlt this commandement, It may well be referred to thefc 
fiue heads. 

Firftjaduall murther, which is either o( our felues , or of 


u4gawft Murther. 

other men, i. Thou fhalt not murther thy felfe, howfoeuer 
thou art preffed by temptations of pouerty , difgrace , or 
other heauy croiTes,wherevpon the deuiil isbuile about thee, 
and feeketh to driue thee to this dcfperate felfe execution. 
Thou fhalt feare, and neueryeeld toio horrible an aft, what- 
foeuer becorrimcth of thee. And that thou rraiftthe better 
be preferued, becaufe the deuiil preuailethagainft many in 
thefe dayes, and againft fome, that haue formerly had a care 
to doe well, I haue fetdowne here the moft effect uallmeanes 
of preferuation in all aflaults. 

Firft,take heed of all forerunners of thefe temptations, as 
ofpride& carrying a higher faile than thy eilatewillbeare : 
for when a man commeth thus to be fpent, and muft necefla- 
rily come downe, and be laid open to the world, according 
to his meanes, his proud heart cannot indure to yeeld, if by 
any meanes he may auoid this open debafement, whereupon 
Satan is ready , and biddeth him murther himfelfe : this is 
plainely to be feen in many examples in our day es - Another 
forerunner of this^ is fome notorious ilnne,orfinnes, which 
are committed in fecrct, but the confeience will not fufFer to 
beefecret, but accufeth for them, and then Satan lay etlr 
hold hereupon, preflng the threatnings cf the Law, andne- 
uer ceafeth till he hath driuen a man to the defperate making 
away of himfelfe. 

Th^fe hideous finnes are murther, adultery, periury,apo- 
ftacie ,or backflidin^ from the truth before imbraced, and 
fuch like. A third,is generall fecurity > in matters of religion, 
from which when the eyes come to be opened, there arifcth 
an horrour and trouble in confeience, which the deuiil fur- 
ther preiTeth to defperate felfe murther. Wherefore let eue- 
ry man firft be earefull to auoid thefe way es. 

Let him put on humility, liqing rather in meaner fafhion, 
thenhce is worth; let him watch ouer his hands and heart 
and tongue againft murthering, againft adultery , and vn- 
cleanneiTe,againft lying and forfwearing,and ouer his waies 
againft lackfliding:andlet him in all his dealings keepe a 
good confeience. If thou (halt fay I fcare not this temp- 
tation , 1 hope 1 lhall keepe mee without this penfiue 




ther t 



2. Labour 
for patience. 

The ffth Commdndement. 

carefulneflfe , farre enough from it : heare what the Apoftle 
faith, "Be not high minded but ftart : confider that thou art a* 
man,and if a man,fubiec"t to the like pa(Tions,as the meaneft 
and word: of men, if thou taEe not the better heed. It is no 
wifdome,to furfet the body,& then to feeke a cure,neither is 
it wifdome,to let the enemy into the City, and then to feeke 
to driue him out againe. In like manner, it is no wifdome 
but great folly ro put a mans felfe into rhe hazard of this def- 
peration,thinkingthen to be cured againe. 

Labour for patience in all croffes,according to the exam- 
ple of thy mafter Chrift,if being aferuant thou be buffetted, 
pinched with hunger ,and hardly intreatedjor being a childe, 
art negle&ed of thy parents,and difcouragedjor bcingafub- 
ied, thou art in danger through thy Princes difplcafure; con- 
fider not Co much the greatnefle of thy crofTe, as the reward, 
if thou haue patience; confider the vanity of the moft excel- 
lent things in this world, the mortnefl'e of all croflfes heere, 
and the moft worthy partners which thou haft, both Chrift 
and all the holy Prophets, and Apoftles, to whofe fociepy ,it 
is ioy to be ioyned. 

The want of this patience breedeth difcontent , and dif- 
content, with the Deuils furtherance, defperation andmur- 

3 . Confider, if at any time thou beeft thus tempted, that 
to murther a mans felfe,is the moft vnnaturail finne,that can 
be in the world : and therefore (becaufe other meanes of pu- 
niflament is taken away ) the law doth brand the dead car- 
caffe with infamous buriall. 

2. It is alfo the moft dangerous and vnrecouerable ( ex- 
cept the finne againft the holy Ghoft ) for it feldome giueth 
any time of repentance, and perhaps more feldome any pro- 
bability. Wee that dyeth thus, dye-th aPas in Satans worke, 
andlfearem'e inSatans hands. Yttlprefumenoc to con- 
fine Gods extraordinary and bouncflcs mercy ,that can reach 
it felfe forth merpontem & font em 3 zfttr voluntary headlong 
percipice. I deny not this ta be pofsible- But O dreadfull 
Jtryaiifcfthisballance, which in probability W^i^heth down 
foheauy on the other fide, as to preffe wretched man to hell 
\ * 

Sinnes Again fl the fifth Cemmavdmcnt. 

it felfe. DiftrefTed Brother, ai t thou tempted to this hellifh 

and monftrous finne ? Gather thy ftrength vnto thee , fay, 
Auoyd Satan ; If thou tell mee 1 frail notwithftanding bee 
faued , commending my foulc to God when I dye, fay,Thou 
art a !yar,and the father of lyes : for the truth faith,// a ngly- 
teopu man turnethfi-cmhis right cou fries, and torn mitteth iniquitie, 
in the finne Wherein he is found 3 he jha/l fnrcly die. I f hee telle th 
thee that thou (halt thus end thy forrowes,fay,Thou art here- 
in a lyar alfo Satan , I fliall paflfe thus rather from forrow to 
greater forrow, from temporall woe to eternal!,to be gnaw- 
ed vpon by the worme that neuerdyeth , 2nd to bee burned 
with the fire that neuer goeth out. 

If it be faid, there are fome that dyethus,topreferue ver- 
tuc vnuiolate,as Lucretia to prefer ue her cliaftitie, and cer- 
taine Matrons of Rome,of whom S. eAugufiine writcth : and 
fome,that they may be glorious Martyrs as the Donatifts of 
old, holding, that if they could procure death to themfelues, 
they mould immediatly paffe to glory in heauen. 

They are?.ilin the (arac dangerous and damnablcplightj 
notv^hfiarijin^j^without extraordinary, andeuen miracu- 
lous repentance , they perifh>as guiltie of their owne death. 
Read S.j4itgujtine,in the fame place,excellently fettirg forth 
the vice olLucrciia, which by the Heathen was commended 
for a vert tie. 

2. Murthering of other men : This is vniuftly to fhed the 
blood of any man, by any meancs whatfoeuer, Fii ft,I fay, it 
is an vniuft fhedding ofblood: becaufe there is a fhedding of 
blood 3 that is no fin, as of the blood of creatures, which are 
giuen vnto man for meat , or which are any way noy fome 
vntohim,contrary totheTacian herefie, which denyed it to 
bee lawful 1 to killary tiling Againe, there is a fhedding of 
the blood of mamwhkh is no fin, viz.. when it isdoneiuflly, 
by perfons as to whom it doth belong : and this is by 
the Magi'ftrate,or at his appoinrment oncly, and that by iuit 
proceedings : for, Hee lenreth not tin Sv;ordtn vaine , hit is 
'Cjods Minificrjc tr.l^c en thofe tku doe euilU And it is 
fo ncceflary for them to put to death, where there is iuft and 
neceflary caufe,asthat if they fpare, Gods curfe will follow: 



Self mm* 
thy left i- 
ferue xmue 







The fixth Comm&ndement \ 



2 Chroc. 





for the Lord hath exprefly taught y that blood defile th the land, 
and the land cannot be clenfed of the blood that isjhed therein, but 
by the blood of him that Jh edit. And on the other fide, if they put 
to death vniuftly through malice, or for any priuate reuenge, 
they arc murtherers : for fo far forth onely may they reuenge 
by death,as they are Gods minifters fet a worke by him. 

Whence we may fee, that Heathen Kings, perfecuting the 
poore Chriftians to the death,were murtherers : and in like 
manner are fuch as bee in authoritie in the Church of Rome, 
that doe diuerfly marther the poore people of God , by bur- 
ning,by the fword, and by cutting their throats in butcherly 
manner, onely for following a righter,and more holy way, J 
then is allowed amongft them. Peter j of whofe fuccefsion 
they brag fomuch, durft not fotohaue turned his Matters 
chargejiW myjheep, feed my lambs y into killing them,though 
they had run out of the fold. He would not haue taken heart 
vpon fo flcighty a ground, Vp Teterykilljind eat, as fome doe, 
to iufttfie this killing of the poore (h*epe of Chrift * _ na 7» to 
murther,or cxpofe to murther Gods Annointed. Laftly 2 there 
is another iuft: caufe of (hedding blood : *vi\j in latfrtull and 
iuft wars,and in defence of a mans owne life : for iuft wars 
are called the Lords battels , as lehojhaphat encouraging his 
men,faith, The ban tell u not yours, but (jods. 

But fome make doubt whether it be lawfuli for Chriftians 
to wage war. This is the fancy of the Anabaptifts,whofc fol- 
lies are eafily refuted out of their owne furies and outrages 
in Germany, where they that impugned lawfuli war and Ma- 
giftracy, made vfe in their rebellions of that which them- 
fclues difauowed,namely the fword. And as for the vocation 
of a fouldier,furely fohn Haptift when the fouldiers came vn- 
tohim,demanding o£him,What flail we doe ? Did not anfwer 
them that they muft of necefsity caft off their fwords if they 
would be the feruants of God, but rather aduifed them to re- 
maine ftill the Military feruants o[Cafar,c\Cc what place can 
thofe precepts haue , *Doe violence to no man, neither accufe any 
f<*lfly>& be content with your Stages* Another frenzy of the fame 
fe&,denieth all vfe of the fword, at home in time of peace by 
way of ciuii iuftice,as if it were againft chriftian perfection 


Againtt Murther. 





to put any man to death by the hand of publike authority 
though for neuer fo grieuous a crime tending to the diflblu- 
tion of humane fociety , and defacing the Image of God. 
Alas,frantique foules,that in hatred of Murther, maintaine 
Murther. Shall he, that hath murthered one man, be fuffered 
by furuiuing to embrue his hands with the gufttlefTe blood of 
more ? Our Sauiour himfelfe (whofe neareft Difciples thefe , 
Saintly innocents would feeme to be ) exprefly pronounced j 
this law of Iuftice. They that take the SWord fiall pertJJj by 
the Swwrd. That is, priuate auengers that wring the fword , 
out of the Magiftrates hand tovfurpe the vfe of it, for their 
owne pafsions, muft expect to feele the edge of it,and to be 
cut offby it. This publique reuenge is fo far fro being a fin, 
that(as cuennow I fhewed)it is a ncceflary duty in him that 
beareth the Sword. If this Sword had no edge , or were not 
imployed vpon iuft occafion, verily it were borne in vaine. 

But the Apoftle TanlA&y they,fpeaketh of Heathen, not 
Chriftian Magiftrates. 

Ianfwerjiejieakethof Magiftrates, as'Magiftrates, ge- 
nerailyoFall, whether Heathen or Chriftian. Is not a Chri- 
ftian King Gods ordinance £jods Minifter? Doe we not owe 
tribute and honour to Chriftian Kings, as wel as to heathen ? 
Surely much more. Are there not that doe ra///(malefac"ters 
in an high kind) among Chriftians. Alas too many. I con- 
clude therefore, that that God who in this Commands ment 
faith to euery priuate man/ThottJljalt not kill, doth therewith - 
all and thereby not only permit, but alfo command his owne 
publike Minifter to kill for the preuention or auengement of 
killing other heynous crying (innes. 

Here it may be demanded whether this vfe of the Sword 
belongeth alwayes and onely to the Magiftrate,feeing there 
are in the Scripture examples of others, who haue killed and 
haue therein beene not onely blamelefte but alfo commen- 
ded ,as Thinecs and <sJMofes . 

True it is, that Thinecs had no ciuill power, yet is greatly ! * r 
commended for killing Co\by zndZimri. But this he did out 1 ^ n l w * 
of fpeciall inftkic"t,and extraordinary zeale,which God ftir- j 
red^vp in him for the quenching of an extraordinary plague. 1 
*JMoft$, I 




The fix th C o mm itn dement. 

<sJtfofes 3 being yet bat apr iuate rmn,(lew an Egyptian that 
ft -one with an Ifraeiite : But Moftt was an eminent type of 
Chrift, and performed this and other fuch actions as a refcu- 
er of the people of God. And Wk we (hould doubt whether he 
hadafpechll inftincl: vntothisenterprife, S. Stephen fhew- 
etn that Mofes, euen before the folemnecommifsiongiuen 
him by God appearing in the flaming bulb , hadan inward 
vocation & notice of his own office of a Del iuerer, whereof 
this (laying the ^Egyptian was, as it were, the firfl ad and 
handfel : which, as himfelfe knew/o he thought that the peo- 
ple of Ifrael would acknowledge. For hefkppefed his brethren 
Would hdue vnderftood how that God by hit hand would deliner 
them. In briefe, I fay, to fuch Heroicoll examples, that wee 
£hriftians muft Hue by rules and not by exceptions, within 
the line of our ordinary callings, and without afpiring to a 
boundleflTe imitation of extraordinary actions. 

Here it may bee demanded vnto what crimes the vfe of 
the Magiftrates Sword ought to be extended :and how farre 
the prefcript of Capital! Lawes giuen tojthe. Ifrael itesJ^inaV 
eth Chriftian Common-wealths. Whereto I anfwer : firft(as 
modefty requireth) that I will not take vpon mee the office 
of a Law -maker, by definingthis. Secondly . thatraanyof 
thofe Lawes were peculiar to the Common wealth of Ifrael, 
and agree not with our,ani other Common-wealths Third- 
ly^ for the chiefe defiances of the rirft hellifli blaf- 
phemy and groflfe Idolatry, I do bt not but that in all Chri- 
ftian Eftates they ought to be capitall, as they were among 
the Iewes. 

As for the fecond Table , this Commandement aboue all 
the reft is in all Nations fenced and guarded with this ex- 
treame puniihment ex lege talionU in the fame kinde. Limbe 
for limbe,life for life,which is of force fo generally, not out 
of imitation of the lawes of the Iewes,but out of the inftind 
of nature and ballance of euident iuftice. How farre other 
offences againft our neighbour are to bee made capitall isz 
greater difficulty by reafon of the variety of natures and 
difpofuions in diucrs people : with true reaped , whereun- 
to there may bee ioyncd an ay me at the beft andmoftprin- 


AgAinlt Murtber. 


cipall pofitine Lawes prefcribed by God vntothe I ewes, as 
I haue heeretofore touched in the Preface before the Com- 
man dements. 

To proceed now in the description of that which is here 
forbidden vnder that name of Murther, I fay, it is to (lied 
blood vniuftly , that is, ad deliquium anima, to the (pilling of 
life,for thus the Lord defenbeth killing euery where. Again 
I fay, it is a fhedding of blood, that is, dired and purpofed, 
not an ad by which blood is Hied by accident,befides the in- 
tent of the doer. 

For in this cafe it is no flnne, but in a fort Gods a£t,accor- 
ding to the wordes of the Law ; If a man hath not layd Wait, 
but Cod hath offered htm into his handff Will appoint thee a place 
Whither and a particular inftanceis giuen,//^ 
man be felling a tree 3 & his handflnke With theaxc 3 and the head 
flip from the helue and hit his neighbour, that he dieth : heere it 
is no murther, therefore hee is not worthy to dye by whofe 
ftroke this was done, there was a place of refuge for fuch to 
faue.himfelfe in, ,But it is not foif two men quarrell and 
fight, *ana'one killeth the other. Men may mince it heere, 
and call it onely Man-daughter; but indeed it is plaine xnur- 
ther^as is euident by the very Englifti word of this comman- 
dement , Thonflult doe no murther 3 which is the transition 
of the Latin ,JSJ on cccides. Andfurely thofe that are conui&ed 
of Man daughter.haue in their inditement their load of this 
word ocadere. So then murther legally and precifely taken,is 
either compiifed vnder occifion, or elfe it is not forbidden in 
this Commandement, which were very abfurd. Moreoucr, 
the cafe of our excufed and refined Man-daughter, dirr'ereth 
much from this cafe, Put by the Lord , by which the Law for 
the quitting of him that dew his neighbour vnawares, is ii- 

For though the word,w<?f lajixgWait ,be vfed,and not hating 
his brother in time pa fed y looking to which wordes onely, 
his (inne may bee extenuated , for that hee that dayeth his 
neighbour in afudden quarrell, may be faid not to haue hated 
him before : yer confider the inftance that is giucn, of one 
cutting wood, to make plaine this Law, and it will appe.tre 








I Sam.T2« 



The fix th Commandtment. 

that the Lord hath no meaning to giue any tolleration to any 
killing in quarrels,but onely out of all pretending before, or 
intending then , as it is not with him that killeth another in 
heat and fury , feeing howfoeuer he doth it fuddenly, yet he 
endeauoreth it,and doth it willingly. 

Indeed it fome what leflfeneth the fault , if it (hall mani- 
feftly appeare, that (lay ing was againft the intent of the ftri- 
ker, either for that the inftrument, wherewith, was but fome 
little (tone or fticke,not likely to kill, or for that the part of 
the body fmitten,was not any principall, & not much woun- 
ded,and heerein fauour may be fhewed. Becaufe that other- 
wife a Matter giuing hisferuant correct ion, by the ftriking 
of one blow vrtawares, and death following,fhould become 
a murtherer, whereas oftentimes death hath followed vpon a 
fmall caufe. 

But in thefe cafes our Lawes and ftatutes doe fufficiently 
prouide. And as for the cafe of Manflaughter now difcufled 
by me,I do not prefume to make my felfe regibm Sapient orem, 
but onely declare Gods pofitiue Law, which , jfl jdeeme^to be 
more equall and iudicious then the law of other nations, I fee 
not why any man (hould be agreeued thereat. 

Laftiy,I adde by any meanes whatfoeuer, and thus all ac- 
ceflaries to murther,are murtherers.Firft and chiefly ,he that 
commandeth, or counfelleth, as Dauid made himfe'fe guiltie 
of the murther of Friah 3 ay{chitophel of 'Damdyxtit had been 
proceeded according to his counfell , and the high Priefts of 
the murther of Chrift. 

2 . He that confenteth as Pilate did vnto the I ewes, about 
the killing of Chrift, though hee wafhed his hands, and Saul 
vnto the killing of Stepten. 

3. He that concealeth,as is fet downe in the cafe of a man 
found flaine,whofe murtherer is vnknowne,the Elders of the 
citie neareft lhall purge themfelues of the guilt of this blood 
by warning their hands,and faying, Our hands haue not fhed 
this blood,neither haue our eyes fetne it : fo that if any had 
feene it,and not reuealed the murther, hee had made himfelfe 
guiltie of murther. 

Now, this murther is fo odious before God , as that hee 


i_slgain[l Murther. 

I *37 

which doih it,muft die without any fauour',yea,if he flieth to 
the Sanctuary 5 he fhall be pulled away from thence : for,TW 
Jhalt tukc him from mint ^Altzir , faith the Lord, andput him to 
death. Whence we may fee,how great chePopes prefumption 
is y in gluing pardon for groffe murders, to fuch as flie to any 

But iuftly hath the Lord appointed this feuere punifhment: 
fir ft, becaufe murther is the deftruction of a little world , as 
man is rightly called, wherein the wonderfull wifdome,pow- 
er,and mercy of God doth as much appeare. 2. Becaufe it is 
the defacing of Gods image, which is in euery man,betwixt 
which,& the clipping of the Kings coyne,hauinghis image, 
there is no comparifon. 3 . Becaufe it is an incroching vpon 
Gods office , to whom alone it belongeth , to call men v*hen 
it pleafeth him, out of this world. 4. Becaufe it is the grea- 
test breach of loue and peace , and fo the greateft finne a- 
gainft man. 

Whence it is,that Chrifl: entitleth the Deuill a murtherer, 
as kyjns proper name ; and how fecretly foeuer murther be 
comrnittedjit is noted aboue all other, to bee a crying finne. 
Cams murther cryed to Heauen againft him : the Egyptians 
murther made amongft the Iewes children , cryed againft 
I them : the (in of the rich,deny ing the hire of the poore^cryed 
! to Heauen,and thi s is a kind of murther alfo : in thefe places 
' wee reade of ilnnes that are crying for vengeance ; to (hew, 
; that murther of all (innes is the moit crying finne,fo that the 
l murther (hall not reft , but if man reuengeth not,God will; 
j if man cannot know it, God will make it kno;vne,fometime 
. making the dead body to bewray the murderer,fometime the 
birds,and fometime the murderers owne confeience. And hi- 
therto of the head finne againft this Law. 

A fecond finne here,is the next degree vnto murther all in* 
iury done vnto our neighbour , tending to the preiudice of 
his life. 1. By ftriking and righting in priuate,vniuft quar- 
relling , whereby it commeth topalle, that an eye, or tooth 
is loft , the head,thc face, or the arme is bruized,or broken, 
or fome other part of the body hurt. The Lord prouideth 
for the puniihment hereof; Eye for eye ,t ooth for tooth -Joand for 

A a hand 3 










lames 5. 4 , 



Exod.2 1 .24 


Thefixtb Commandment. 

Efayi.i 5< 



Again ft ray 


Ephef. 4 . 3 i. 

bomd,zv\d to pay the charges o£ the party flricken^uring the 
time of the healing, 2 . By grinding the faces of the poore, 
in fclling,and letting without all confeience, in diminifhing 
their hire,or in taking their meanes away from them ; this is 
alfo called oppreffion, by which rich mens hands are filled 
with blood, and fuchan opprefling bloody fin, as that it fhali 
efcape no more then a&uallmurther,when the poore cry out 
vnder this burthen : the Lord threatneth, that his wrath (hall 
be kindled,and he will kill them that vfe it. 3. Byvfingany 
outward meanes of impairing our neighbors life, or health*, 
as if the Phyfician or Chirurgion fhall deale falfely with his 
patient,giuing him rather things againft, then for his health, 
that he may be the longer vnder his handsjor hauing no skill, 
or but little, fhall pretend skill fufficient, andfokeepehim to 
the indangering of his health and life, from fuch as be more 
skilfull : and likewife if the Apothecary, through a greedy 
defire of gaine,or by neglect fhal giue one thing for another, 
vnwholfom,improper ingredients,inftead of the prefcribed, 
here is not only a wicked deceit,but a degr^pf murder. And 
as it is 9 in regard of others , fo alfo is it in regard ofamans 
owne felfe, if he (hall by any meanes willingly impaire his 
owne health , rather chooling to endanger his life in time of 
ficknesjthen that he will be at charge for the meanes of reco- 
uery in the time of health, rather ftaruing through idleneffe, 
then working : or on the contrary fide, following drunken- 
nes,furfeting & whoring, to the breeding of noyfome difca- 
fes in his body ;thus,and whatfoeuer way elfe he taketh,tothe 
prejudice of his owne life, befides his fin againft other Com- 
mandements,he is guilty of felfe-murther. 

The third finne is to raile,and reuile in fpeecheSjalthongh 
no ftroke is giuen : for this is alfo a degree of murther,Chrift 
himfelfe being Iudge, where fpeaking of murther, hec faith, 
Whofoeuer fialfay vnto his brother, RachafltlbeVporthy tobepn- 
nijljed by a Conn fell: and Vahofoeuer Jhall fay /rbonfoole,jiiall be in 
danger of hell f re : For rayling, and bitter words,are like the 
pricking of (words,and therefore are not only forbidden,but 
all appearance hereof by crying out aloud,wherc the Apoftle 
biddeth to pur away anger, euill fpeaking,and crying. And 


y^dgainft Malice and Crueltie. 



it centred, 
and t*B}\ 
Math. 5. 2 2 
lames 1.20. 

good reafon,that this Ihould be forbidden here,as a degree of 
murther, feeing experience teacheth, that of wards, biovves 
doe commonly arife. 

The fourth fin, is to haue murtherous affections of malice, 
hatred, andenuy againft our brother , or but the firft degree 
hereof, vnaduifed anger : for topreuent the height of thefe 
euill arte&ions, the Lord threatneth fuch, as be vnaduifedly 
angry a as culpable of judgement ; and Saint lames (aith,that the 
anger of man doth not work* the right e oh fneffe of God. This vn- 
aduifed anger is heatearifing in vs,. vpon fome priuate iniu- 
ry done vnto vs>or to our friend •> pricking vs forward to re* 
uenge,and this may well be faid,not to worke the righteouf- 
neflc of God,becaufe it fetteth not a man the right way, but 
contrary tothat, which the Lord hath appointed vs,faying 5 
Vengeance is mine,*nd I mil repay it. There is a kind of anger, 
which is comandedj2?£ angry Jout fin not, but this is not an hu- 
mane,but holy anger,& hath thefe properties. Firft,it is only 
againft fin, and not againft that, which is a priuate difpleafitre 
done vnto vs_. Such was the anger of Mofes, when ascomming 
fromthe Lord with the tables of the Law in his hands,feeing 
the idolatry of the people , he threw them downe,not being 
able to hold, when he faw God thus highly diihonoured. 

2. It is onely,becaufe God is offended : for the fame finne 
may be to the offending of God,andof our felues alfo,becaufe 
it is fome iniury vnto vs : as when aferuant negle&eth his 
mafters bufinefle behind his back , or fpendeth his money at 
the Ale- houfe ; or when a people walketh ftubbornly againft 
their Minifter, or ruler ; inthefe 3 andthe like eafes our an^er 
muft not bee for our felues , but for our God. Here meeke 

\ Mofes himfelfe erred at the waters of Meribah, when the 
j people murmured for water, fothat he could not enter into 
[the land of Canaan. 

3. It is not fudden, but vpon del iberatiop, according to 
I that precept j 'Bcefmft to hcare,flow 1 fp cake, JlovTtoVp rath : 

Thus tAmbrofe Bifhop of Millaine obtained at the hands of I ^* *°*' 
Theodofias the Empereur, after that he had greatly offended j lames Ui9 
by fudden anger, that he fhould not fuffer any decree made in ibcodor.i, 
his anger to be executed till thirty day es after. . w fc«7. 

x Aa 2 4. It I 

Rom. I2.i9« 
Properties of 
holy anger* 

*4gain(lfin t 

u offended. 


, 4 

ltdoih not 
continue long 

Jt arifab 
from 'one* 
1 Cor. 1 3. 
Gal 6.1, 


lames 3* 

Rom.3 # i3,i4 

Properties of 
Prou. 12.10. 
Crueltie in 
the looses* 
Gtnc. 4. 

Thefixth Cowman dement. 

4. It doth not continue long 5 but is foone ouer againe, 
where there*is repentance, according to the example of our 
Lord, who is flow to anger,and ready to forgiue : wherfore 
it is faid ; Let not the Sunnegoedowne vpon thy wrath. 

5. It arifcth from loue, and is guided by loue, the loue of 
God,and the loue of our ne: : ghbor,that hath finned:for what- 
foeuer is without this, is iinne:and if ar.y be fallen by infirmity, 
faith the A poftle, reftore fuch anone Veuh the Spirit of meeke- I 
neffc. When anger is thus ordere J,it isfo farre from being a 
finne , as that it is neceflary in all men, it is zealefor Gods , 
glory, and out of this anger,the difgraceful words of fooles, 
wicked children, fonnes of a whore,&c. haue rightly , and 
without finne beene vfed, as by the Prophets , our Sauiour 
Chrift,and by the Apoftles. But out of thefe cafes, anger is 
flefhly, and if it be more violent,it is hatred;if it dwelleth in 
a man tomake him watch his opportunity to be reuengcd,it I 
is malice*, if it caufethioy, whenitfallethoutillvntoour 
neighbour,and griefe, when it is well with him, it is deuil- 
lifh enuy;if it be a perpetuall barre to reconciliation^ it is a 
reprobate affection,as of fuch as cannot be appcafecTT Now 
as the very ad: of murtherhath beenelriewcdtobeeamoft 
odious finne,foare thefe degrees of ray ling, anger, &c. 

1. Firft,the heart and tongue is here fet on •fire ,ef the fire of 
hell, neither good men, nor good Angels durft euer doe thus, 
no,not sJMkhael the Archangell,when he ftroue with the de- 
uill^about the body of Mofes, he durft net bUme VAmVtithcur- 
fedjpeakwg, but faid, the Lord rebuke thee. 

2 . To finne thus,is to be a murtherer before God,euen as 
Cain was,for, he that hateth his brother is a manflayer. 

3. It is a pt oper brand of the wicked ; Hi* throate is an 
open Sepulcher, thepcyfen of s.jpes is vndcr his lips : his mouth is 
full of curfwgand bitternejje. 

c. The rift finne againft this Commarsdement is al cruelty 
towards man or beaft : for the righteous man is noted to bee 
mercifull,euen to his beaft. Cruelty is fometime in the very 
looke and countenance, when it is caft downe towards any 
man: thus was Cains towards Abel, before his murther,and 
Labans countenance cxprefled his malice againft Jacob, be- 

Jgahft murthcr of Settles . 

fore his departure : arid this dovvne ward looke is a finne in 
any, when an ill mind is hereby fet forth, as it is for the moft 
part. 7. In the behauior there is cruelty ,whcn it is harm and 
churlifti, as Nabals is faid to haue been towards his feruants, 
fo as that they could not tell how tofpeake to him : of him 
therfore it is faid,//? Wat chitrlifli,&ill conditioned, and this is 
an ill condition indced,and vnworthy a Chriftian,feeing our 
leflbn i$,Leame ofme,that 1 am mecke and gentle. 

3. When any way too muchfeuerity is vfed, by the rich 
towards the poore, by officers towards malefactors, dealing 
with them in all extremitiejby gouernours , towards fuch as 
be vnder them,vnreafonably correct in g,or otherwife expref- 
fing an hateful 1 mind againft them. This was a finne in the 
Pharifies,that brought the adulterous woman toChrift,brea- 
thing out cruelty againft her,and ail they dial haue iudgment 
n)ercilefle,thatare thus without mercy. 

4. Crueltie,is in the vnmercifull vfage of the dumbe crea- 
ture, working them without reafon,pinching them in things 
nectary, beating,or killing them without mercy, or other- 
wife' abuling them , fo as that they furfet , or grow difeafed 
hereby jail thefe are wicked ads, & {hew wicked men,whofc 
mercies are crueltie. For howfoeuer the Apoftle fayeth 
comparatiuely : T>oeth (jod take care for Oxen ? it is cer- 
taine , that God doth take care for Oxen and Horfes , and 
for the very Fowles of the ayre , feeing that hee hath made 
a La we, forbidding , when a man hndeth a Birds neaft,to 
take the olde together with the young. It is therefore to 
bee vnderftood , that he doth not ta ke care for Oxen prin- 
cipally and chiefly, butfubordinately,as his care is towards 
all the creatures. Acd hitherto of the fiwnes againft the bo- 
dily life. 

Now there bee finnesalfo againft the fpirituall life and 
foule,according to the teaching of Saint Taul, who fheweth 
a cafe, wherein a man deftroyeththe fouleof another , viQ 
when he is an occafion of his ftumbling,and falling into fin. 
Thus Minifters murther, or at the leaft make thcmfelues 
guiltie of murtheting the fouks of the people,committed to 
their charge, when as through their default any of them pe- 

Aa 3 rifli. 


Jn their br 
ban tour. 

1, S 301,23,3 

Matth. 1 1. 
Too muchfe- 
uerity tO" 
vvardi tbi 


Vnmerci[u\l t 
vfage of the 
dumb at* 

i.Cor 9. 
Dtwr. 12. €. 

7 be murther 
of faults, 

». In Mini- 



2 . Parents 

and Maflsru 

3 Neigh* 




Rom. i*3i. 

Lcuit. 19.17 

The fix *h Commandcwent. 

rifh. 1 his is plainly taught in Ezechie I, whom the Lord told, 
that he made him a watchman cutr the people,and if rhc ene- 
my,which is fin,fhould come, and deftroy any, he not giuing 
them warning , ther blood hee threatneth to require at his 
hands. If any Mini(tertherfore,eitherby negle&ing to teach 
and watch ouer the people & much more,ir by falfe doctrine, 
or a wicked life,he be an occafion that any die in their fins,he 
fhal vndoubtedly anfwerfor this foule murther : if heendea- 
uoreth,being furnifhed with gifts necelTary to faue the,who- 
foeuer (hall perifh,he is acquitted,and fhall haue his reward. 

Againe,Parents and Mafters,and all priuate Gouernours, 
are murthertrs , if by their neglect or bad example , their 
children,feruants,or pupiis perifh by ignorance, prophane- 
nes,or any other fin full courfe of life, which they might haue 
amended in them,by teaching, charging,reproouing, and re- 
quiring betterthings at their hands, and leading them on by 
a good example. For this,as hath been ihewed,is their duty, 
as it is to fumifh them with things necelTary for the bodily 
life : and therefore,as in the denying of thefe,they which are 
vnder their gouernment peri(hing,their bloott rival be-kld to 
their charge : fo is it,when they deny them meanes neceiTary 
for their foules;and much more, if they giue them the poyfon 
of bad counfell,or bad example,this murdering of foules fhal 
be charged vpon them. 

And laftly,euery neighbour, that giueth his neighbour 
drinke to make him drunken,that ftirreth vp one againft an- 
other to fighting and quarrelling ; and generally, if he cnti- 
ceth any to finne , or doth counrenance, and fauour,and de- 
fend it , to the heartning of a man on therdn,euery of thefe 
wayes he is the caufe of the deftru&ion of his neighboured 
(hall anfwer as a frule-murtherer. for this is taxed in Gods 
word as an high offence; Wo be to him that giueth his neighbour 
drinke , that is,to make him drunken : and it is fet downe as 
an height of finne *, Which not onely doe fitch things, butfauour 
fitch as doc them. And good reafon/eeing euery man is bound 
to keepc his neighbour, as much as in him ly tth, from finne, 
other wife hee is cenfured,as hating his brother : For, Thou 
-Jhalt not hate thy brother in thy heart, faith the Lotdybut rebuke 


The duties of thcftxtb Command? went. 

himplainely and not fuffer him to fume Oh then, how {hall hee 
anfwer it that prouoketh his brother to finne? without doubt 
beihalibeiudgedas an hater, yea,amurthererof his bro- 
ther at the laft day. 

gucjl. 93 . What is here commanded < 

Anfw. Out of the lone that Vvebeare to our neighbour ,as much 
as in vs lieth,to preferue his life & health y andjpectally the life of 
hhfoule, by goodcounfell ^exhortations admonitions , and the like. 

Ex flans The duty here commanded, arifeth from, the con- 
sideration of the unforbidden for if it be forbidden to mur- 
ther, then it is commanded tofauelife,becaufehethat faueth 
not life when it is in his power, i&guilty of murther. Now, 
as murther is either of mans owne felfc^or of another man ? fo 
the dnty,that we may be free from the guilt of any murther, 
is to endeuour to faue both a mans owne life, and the life of 
another man. 

Fir ft then 3 thou art here bound to preferue thine own life, 
by the vfe of all Jawfullmeanes. i. In the time of danger, 
flying from one place to another,whe;her the danger bee by 
perfecution,as Dauidwzs indangered by Saul,zn.d therefore 
fled from him,& as Athmafius,M\ holy father of the Church, 
hid himfdfe a long time,when he was fought for to the death 
by the Arians,andas Eliah long before fled from Jezjibel i or 
if the danger be by famine, as Abraham J faac Jacob T^aomi, 
and other holy perfons haue commonly done : or if there be 
danger by the plague , the chiefe cure of which deuouring 
euiil,next to repentance, is to change the aire, & thatfpeedi- 
ly,notinan opinion to bee fafe from Gods ftroake , but in 
obedience to his will, who would haue vs to preferue our 
liues by all lawfull meanes, in the time of danger. And a 
principall ground of all this, is that com nandement of our 
Sauiourj If they per f cute you in one City s fiie into another, & the 
fpeciall command vnto Eliah in the time of famine, and the 
Lords manifett approbation of Abrahams flying then, com- 
forting him,and taking his part againft Kings. 
^ If it be demanded, but may Minifters flie in the plague- 
time,and leaue their people. 

A a 4 Without 


To faue our 
timee{ dan- 

i .King, 



Gen, 1 2. 


That Mm. 

flen mtyfle 
imhrc of 
da nicr< 

I i. By vfcg 
law full 
menus in 
times of ficfa- 
Etay 38.21. 

3. To defend 




4.B7 vfin^ 

lawfull re~ 


2, Sam. 1,] 3 




To prefer uc 
mam life, 
1 By almep 
lob 3.9. 

2.7 htlpein 
tim ofdan- 

I.King. 1 8. 


wee and 

Thefixth ComjnAndemmt. 

Without doubt they may, if it bee Gods will to prcferue 
themfelues for the greater good of the Church, whereas, if 
theyfhould harden themfelues, and ftay amongftthe infecV 
ed, there were apparant danger of being cut orf,and fo to bee 
prencntcd of doing further good in the Church. 

Second!y $ in the time of fickenes,keeping thy felfe warme, 
and taking fuch tilings , as whereby thou mayeft bee freed 
from the matter of thy difeafe, and by Gods blefsingbeeie- 
ftorcd. Thus He \ec hiah that was fick vnto the death, is bid- 
den to take a lumpe of drie n*gs,and lay it vpon the boile. 

Thirdly, being ft t vpon by wicVed men, or by the enemy, 
defending or felues with our beft forces. 

Fourthly , by vfing lawfull recreation at lawfull times, by. 
(ome extraordinary motion of the body , or other wife chea- 
ring our minds and fpirits, with the vfe ofpleafantpaftimes, 
that are in themfelues indifferent. Such is fhooting,of which 
mention is made in the holy Scriptures He bad them teach the 
children of Ifrael tojljcote, at it Is Written in the booke of IajJjer : 
And Muficke, vnto which, many were brought vp,andpro- 
pounding of riddles and the like. But here is no toleration 
for gaming meerely for gaine, which initeadof recreating i 
diftempereth the mind and body , and is commonly accom- i 
panied with many fouie iinnes. 

For the life of another man. This is prefemed. 1. By ; 
almes deeds, where necefslty doth require: for thus lob faith,, 
that hee had not feene arty perifh for want of cloathing,&c. | 
and fome there are in this danger continually,vnlefle they be 
relieued, ap(6 he that feeth it,and hath, wherewithall to helpe. ' 
them,but doth not, if they periih>is guilty of their death, 

3. By refcuingand helping a man in any danger,as Oba- 
diah hid the Prophets of the Lord in caues,to fauethem from 
e^habjZnd fe^ibcl fin time of perfecution. 

3 . By patience and meekeneflfe, preuenting quarrels,and 
bloudfhed,that doth otherwife oftentimes foliow.The parts : 
of this gentlenes,and meekenes,are. 1 . Soft anfwers, when 
any meanes be vfed to prouoke vs ; for, afift anfwer futtq/t 
a^ayftrife. "Damds fury was calmed, when Abigail came vn- 
to him with gentle and pleafing words : and without doubt, ; 


The duties of thefixth Comnundement . 

feruants and children might efcape many cruell blowes, if 
they would frame their tongues to this Toft anfwering. 

2. A flayed temper of affections whereby wee are not 
fliddenly moued, and for trifling matters , neither doe wee 
keepe our anger,as hath beene fhewed already ; 'Be (low te an- 
ger, and let not the funnegn: dotynevpon thy wrath : for thus IS 
this dangerous finne preuented, which for want of this ftayd 
temper,many doe commonly runne into. 

3* A difpofiticn alwayes to interprete fuch things,as are 
done againft vs, in the beft fenfe that wee can : as it is noted 
to be the property of loue ; It tbwketh not enill ; for by a rnif- 
con ft ruction , men are often prouoked caufelefly to finne 
againft their owne foules, or whenfmall matters are aggra- 
tiated,and accounted greater. 

4, A loue of peace, and feeking it, with all men, as much 
as may be, according to the precept ; As much us in you lyeth, 
haue peace Vpitb all men : And againe ; Doll: thou defire to 
Hue long,and to fee good day es, Refiaine thy tongue fi-cm emll, 
and thy lips that they Jpeakc no guile ,ceafe to doe euJIJearm to doe 
WZufce ke peace and enfue it. 

5. Laftly ,a minde cottnt,for the loue of peace fometimes to 
depart with a mans right, as aAbram the vncle,gaue Lot his 
nephew, his choite, being content with that part, which he 
left \ and Chrift, when he had proued,that he was not to pay 
tribute, or poll money ,did notwithftanding pay it being de- 

By interring, and timely bringing to the buria II, dead bo- 
dies ofChriftian people, or others, which being vnburied 
would benoyfome,and preiudiciall to the liuesofthe liuing. 
Wherefore Abraham prouidetha place to bury Sarah in. But 
this taxcthnot the hanging vp of paricides,or other notori- 
ous rnurtherers in cha nes, wiihout burial), who are vnwor- 
thyofthe honour of Chriftian buriall. Aud this duty doth 
more properly belong to the fift Commandement. 

Now, as there is a fpirituall murthering as well as a cor- 
porall,fo there are duties to be done to preferuc the fpiritual 
life;andfirft to prefer ue thine owne, thou art bound to de- 
fire the fincere milks of the Word, as S. Peter faith, that thou 



1 Cor # r 3 .5« 

Rom. 12.S 




I Pet.2.2. 

The fixth Commandemem. 

Plkl. n 9.1 « 



To pre few 
the life of 




maiftgroVe thereby, attend the preaching hereof, wherby faith 
may be wrought and confirmed,and that with all diligence, 
as it is to bee preached in feafon , and out of feafon : thou 
muft hide the Word in thy heart by ferious meditation , as 
Dauid did, and let it dwell plenteoufly in thee , pray conti- 
nually for grace, and reuerently receiue the Sacraments,and 
vntoall thefe ioyne obedience ; be dpersoftheword,and 
not hearers onely , deceiuing your felues. If any of thefe 
things bee neglected, thy foule cannot liue,thou deftroyeft 
thy felfe euerlaftingly. 

v To preferue thy neighbours fpirituaii life. 1 . If thou be 
a minifter,teach.exhort,rebuke, vfe all meekenefle, difcreti- 
on , and diligence in doctrine and life to keepc in the right 
way,to bring in fuch as are out, to ftrengthen the weakc, to 
comfort the faint-hearted, to curbe the vnruly , to informe 
the ignorant,and erronious,and to further the fandtification, 
and faluation of all, 

3. If thou beeft a Iudge, a ruler, or a magiftrate in execu- 
ting iuftice, feeke not onely in regard of temporal pujufli- 
ments , to make men affraid of finning but much more, 
becaufe they ftiali thus damne and deftroy their owne foules, 
commend an honeft and deuout courfe of life,both by word, 
and example : fo as Saint Taut faith to Timothy , thou maift 
faue both thy felfe and many otrfers. 

3 . 1 f thou be father, or mother, mafter or pr iuate gouer- 
nour, teach and feafon youth in good things betimes , com- 
mand them with Abraham to walke in the way of the Lord, 
inftrud them in the grounds of religion , our of the holy 
Scriptures, euen in their childhood , with Timothies grand- 
mother , chaftize them duly when they finne againft God, 
as Ely did not , and in all things bee an example of holinefle 
vnto them , bringing them to the publike place of Gods 
worfhip,and praying earneftly for them with Etc hana, and 
Hannah and thus thou (halt dedicate them with S*i»«*/ to 
the Lord , and well prouide for the faluation of their 

4. If thou be a priuate perfon, exhort fuch as are back- 
ward , and prouoke vnto loue and good workes , reproue 


Thcfcuenth Commartdement. 


fuch as offend, and differ them not to finne ; fuch as are for- 
ward in goodnclTe , encourage with the Kingly Prophet, 
who fayth, f "to at glad Jtohen they faid, Let vsgoe vp to the houfe 
of the Lord: and by nomeanes lay any (tumbling blocke 
before thy brother, by which he fhouid fall and perifh ; and 
thus many priuateperfons to their great ioy faue the foules 
of others, whilelt others carekfle of thefe Duties, like 
Cain , haue murtherous mindes , and fay ; <^im 1 my bro- 
thers keeper . ? 

£>uejl. o 4 . What is the feuenth Commandement i 

Anfw. Thouflialt not commit Adultery* 

Queft. 95 . What is here forbidden i 

Anfw. Firfi , all outward vncleane attions of aAdulterie, 
Fornication , &c. Secondly , all fit hie and vncleane jpeeches, 
Songs , and Hookes^nd 'Ballads of this fort. Thirdly, all in- 
continent thoughts , and lufles of the heart. Fourthly , Vphat- 
foeuer is an occafion of vncleanncjje 3 as furfetting 3 drunkennejfe 9 
andidlenejfe,&c. , 

Explanation. The finne heere forbidden , is not onely the 
aft of Adultcrie,but whatfoeuer is any way againft chaftitie 
or fobernefle , either in deed,in word, or in thought,dire6t- 
ly, or indiredly,as a meanes of (inning heere-againft : For 
thus large our Sauiour fheweth the extent of this Com- 
maundement to bee where hee fayth; Whofoeuer looketh 
vpona Vcomanjo luft after her ,hath committed adultery With her 
in his heart; ftretching this Commaundement to the very 
thoughts, and the meanes of fuch wicked thoughts, a wan- 
dering eye. 

Firft therefore, this Commaundement is broken by vn- 
cleane actions of euery kinde, whether by beftialitie,i>/**> # 
18.23. orby vnnaturall luft, Rom. 1.26,27 and fofoulean 
euill is this,as that the Lord hath done more againft it, euen 
in the view of the world,thtn againft any other finne,fwee- 
ping away euen whole 4ungdomes with fire and brimftone 
from Heauen , not fparing any of that impure people, and 
continuing the memoriallof his iudgement vnto this day, 
" by 

i Cor, 10. 

Mat. 5 ,2*. 

Gen. 19.1 8. 


The feucnth Commandement* 

Dent.! 2, 




J &dnlttrj. 
Pto c 2.t 7 . 

lob 31,9,10 


by the dead Sea , which is there, by the Apples outward- 
ly fayre, hauing nothing within them but fmoke, and by the 
general! defolation of the Countrey, voyd of euery liuing 

Or the a&e of vncleannefle is committed with a man, 
or woman marry ed,or betrothed; and this is adultery which 
isalfofofoule,astuat the puniihment appoynted is death. 
If any man bee found lying With a, Vvom.zn married to a man, 
then they jljall dye 3 euen both twaine 3 to Vvit 3 the man that 
Uytyith tkeypife , and the Wife. If a mayde bee betrothed to 
an husband y and a man lye With her : then jhallyee bring them 
both out to the Gates of the Citie^andfljallftone them Vvithftones 
to death. And good reafon that Adalterie fhould bee thus 
punilhed ; becaufe it is an abhominable fmne diuers 

1 . It is a breach of a mod facred couenant made before 
God , and the Congregation of his people in mod fokmne 
manner: yea, it is a breach of promife made with God, for 
the ftrange, that is y the whorifh woman, is faid to forget the 
covenant of her God. ~ 

a. It istiie greateft difgrace to a family that may bee,the 
mother being a whore,the children baftards, and through the 
curfe of God,following hereupon, the father being likewife 
a whooremafter , according to that which fob calleth for, as 
iuft againft himfelfe. // my heart hath been decerned by a ttw- 
man> &c< let my ^ifegrinde vnto other men, and let another bow 
downe vpon her. For this is commonly feene, where the huf- 
band is naught, the wife is giuen ouer to be fuch alfo. And 
the children begotten of fuch,befide that the Lord efleemeth 
them as bafe,excluding them from bearing office in the Con- 
gregation, to the tenth generation , doe commonly follow 
the ftepsof their adulterous parents,(a family is made of a 
chaftehoufhold,and a Church of God as it ought to bee) a 
very brothel-houfe and Stewes, loathfomc to God, and to all 
good men. 

3 - It is an intolerable wrong to the husband, to be thus 
abufed^in that he nourifheth,bringeth vp, and prouideth for, 
as for his owne , the baftard brood of lewd knaues , and thus 


K^idultcrie^ Fornication* 


adultery is greater then any theft, becaufea man is heereby 
robbed of his whole eltate, defrauded of his chiefeft worldly 
treafure,andpreuentedor~hisgreateft comfort here, through 
the want of genuine true-begotten children, thtfe baftards 
being fuggefted in their (lead. And therefore , asmurther 
hath beene and is daily miraculoufly difcoucred, that it may 
be accordingly punifhed, fo did the Lord appoint a miracu- 
lous way for the detection of adultery , that it might not c- 
fcape vnpunifhed : vt^\ holy water , which the woman fufpe- 
ded mould drinke, that mould caufe her thigh ro rot,and her 
belly to fwell : and there is a certainc precious ftone as fome 
report,at this day, which being laid vpon a woman fleeping, 
maketh knowne whether flic hath beenefalfe to her husband. 

How odious this fin is, appeareth by the punifhments ap- 
pointed by men, ledonely by the light of nature : fome ad- 
judging the Adulterefle to bepunifhed, witrrthe cutting off 
of hernofe ; and the Adulterer, with a thou fa nd flripes , as 
the Egyptians ; fome allowing to kill fuch,as were taken in 
adujtery inftantly ,as Solon : fome adiudgirg that the adulte- 
reile fliould cut the throat of the adulterer^nd the nextkinf- 
*man to him fhould cut her throat,as a people dwelling fouth- 
wardfromthe Indiansiandfome ftcning them both to ccath, 
as the Turkcs. Nibt:chadmzxs.r hearing that one tXcab and 
Zedechiab, lewes,had committed this wickedntfle with two 
married women broiled them to death,vpona gridiron. Za- 
leuctis , a Law-giuer of the Loci ians appointed both their 
eyes to be put out , and when his ovvne fonne was taken in 
adultery, rather then the Law fhould I ebroken,he fpared one 
of his tonnes eyes, andeaufedoneof hisownetobe put out. 
And yet more to fhewhow abominable it is to natural! rea- 
fon, when Cabades King of the Tertians made a Law to tole- 
rate it,his fubiects tooke it fo hainoufly,that they would net 
fuffer him any longer toraignecucrthem. 

Not onely men, but other creatures, led by the inftinc^of 
nature,without reafon,doe in their kinde hate adultery. The 
Elephant will not indure it in his femall, and it is reported, 
that a certaine Elephant feeing another man lying with his 
rmftreffe intheabfence of his matter , flew them both : and 

the 1 

Sed non ego 
credu'm illh 


Tet. Mart, in 
1 Sam. p. 24 , 

ry cfHeaUs, 



Oeac.2 2«29. 



The feuenth Commandement. 



Vcf fc 1 s. 

the like is faid to haue been done at Rome, whom alfo being 
(laine, the Elephant couered vp and (hewed them both to his 
mafter at his comming home : and-another time, when a man 
had murthered his wife and married another , his Elephant 
leading her vpon a time to the place , where the firft wife 
was buried, opened the ground with his trunke, and (hewed 
her the dead body. Wherefore whofoeuer thou art that bea- 
red the name of a Chriftian , abhor to commit this wicked- 
neflfe fo foule , and fo muchdetcfted euen by heathen men, 
and by the very bruit beaft : aflurc thy felfe, that how fecret 
foeuer it be, Godbeholdeth it, and if not heere , yet hereaf- 
ter he will open it, to thine eternall confufion. 

Or , the ad of vncleanneffe is committed with a fmgie 
woman,by a fmgle manjfor if either be married, it is adulte- 
ry, but this is fornication : the punifhmentof this fin,of old, 
was to be enforced to marry her that was defloured, and to 
pay her father fifty fhekels of fiiuer : and if her father refufed ' 
to giue her to wife vnto him,he was to pay mony,according 
to the dowry of virgins. And ftraightly hath the Lord char- 
ged,faying,T/7en^/W not be an Whore of the daughters oftjrael, 
nor a whore-keeper ofthefonnes offfraeL And in the verfe fol- # 
lowing, a whore is compared vnto a dog ; for, Thou jhalt not 
bring, faith the Lord, the hire of an whore, nor the price of a do? 
into the houfe of the Lord. This (in is next vnfcoadultery,ancl 
fo placed euery where in the Scriptures , both becaufe it is 
next vnto it in foulneflfe before God,and fuch 3 as that whofo- 
euer falleth into the one, neuer maketh confeience of theo- 
ther. Many wayes is this a moftdete (table finne. 1. Becaufe 
indignity is heereby offered vnto Chrift, the member of 
Chrift being thus made the member of an harlot : for, Know 
yee not , faith the Apoftle , that your bodies are the members of 
Chrift ? fhalllthen take the member of Chrift , and make it the 
member of an harlot f (fad forbid. Know yee not that hee "which 
couplet h himfelfeto an harlot, is one body. 

2. Becaufe that by no finne is the body fo much wronged, 
as by this vncleanntfle, wherefore the fame Apoftle procee- 
deth, and faith, Euery fin that a man commhttth, is "without the 
body, but he that committcsh fornication, finneth againft his owne 


K^ig&inft fornication \wces1,&c. 


body. That is, a&ually cutting off himfelfe from Chrift here. 
by,and diffoluing the couenant with his God. For the Lord 
hath vouchfafed to ioyne vs thatbeleeuejvnto himfelfe in 
aiariagejnow by other (ins,we offend greatly this ourdcareft 
loue, andareblemi{hed,and madeloathfomevntohim/oas 
that he is at the point of cutting vs off: but by fornication, 
either fpirituall,which is with Ick>ls$ or corporally man cut- 
teth himfelfe off from God. 

3 . Becaufe, that by fornication the Spirit of Go J , the 
Spirit of all corafort^s wronged,and that extreamely, being 
thruft out of his ownehoufe and temple : {or, your body, as it 
followeth in the fame chapter is the Temple of the holy Ghoft, 
bought for a price, and u not your mxc. All which bein^ put to- 
gether^ any one of which fheweth this finne to be abomi- 
nable to all Chriftians , that are not of feared confeiences, 
and altogether without feeling of Gods grace towards 

And it is to be noted,that whatfoeuer difference hath been 
put rpetwixt the punifhment of this and adultery , yet it ap- 
peareth cuen before ^JMofes his Law,this fin was death : for, 
when T 'htimar Judahs daughter in law,had played the har'ot, 
fudah hearing of it, commaunded that fl;e fhould be brought 
forth.and be burnt to death. 

And amongft the Turkes , they arc punifhed with eightie 
( ftripes : and how (lightly foeuer thefe finnes of fornication 
and adultery bee paffed ouer amongft men in thefe nufeiabic 
times , there is a greater punifliment then a thoufand bodily 
deaths exprefly threatned nereagainft,™'£.eternall death:/cr 
he that doth thefe things, faith S. TauUfoall neuer enter into the 
K'wgdome ofheanen. 

Secondly , this ranketh them with men of the old world, 
who are faid to haue taken wiues of a'l that they liked ; that 
is,by bruiti (hand inordinate comming together with them, 
before they tookethem , and withvncircumcifedSkckw, I 
who firft devoured Dinah, and then would haue married her, Gen, 
but hee fmarted for it, hee and all the men of the Gitie being 
flainc therefore. 
Thirdly, this is acontinuall heart-fmart,andgriefe vnto 


Vcrfe 19, 


Gal.5.i9 #, 



AzainH In* 


Lea. to. i o, 



I Cor, 5. if. 

The fiuentb Commandement. 


Leu.ig 18. 

them,euen when they behold that, which other wife would be 
one of their greateft worldly comforts,^, their firft borne; 
or any other in what number foeuer , being the fruit of the 
body, whom,when they behold,they behold their fin : and if 
contrariwife it be a ioy,as it is to many, woe is vnto them, 
the guik of their finne is yet vpon them. 

Or the act of vncleanneflk is committed with a neerekinf- 
woman, vi\. the aunt,the fifter,and the wiues fifter,&c. and 
this isinceft,whether it be in mariage,or out of m3riage,and 
fo heinous is this , that death is appoynted for a ounifhment 
hereof. WhenS./W heard,that one among the Corinthians 
had taken his fathers wife, hee detefted it as abominable r and 
foabominable,as that the like Vv as not heard of among the G en- 
tiles ,and ceafeth not till he had caufed him to be excommuni- 
cated,and caft out of the Church of Gods people. 

How is it a finne of Inceft in a man to marry his brothers 
wife, whereas the Iewes were commanded to raife vp feed to 
their childles brethren? how fhal thefc twolawes be reconci- 
led ? The law againft: Inceft is generai,binding all people of 
all countries,and perpetual for euer : the law of the brothers 
takingthe brothers wife wanting itfuc 3 was afpeciall excep- 
tion to thislaw,peculiar to the Israelites, & to laft, but for a 
time, whilft there was a fpeciall reckoning made of the firft 
borne,and of his feed, ft ill continuing him as it were aliue, 
thus typifying the firft borne amongft many brethren , whe 
without hauing any feed farther raifed vp vnto him,dothhim 
felfe remains aliue for euer. Wherefore in no cafe may the 
like now be to]lerated,for it is afoule finne 

Or the act of vncleannes is with a fecond wife,in the time 
of the firft : for,howfoeuer it may feeme,that there? is no di- 
rect law againft this,andbecaufe the mod holy Patriarks had 
many wiues,that it is no finne,to haue more wiues together: 
yet now certainly it is no lefle finne then Adultery in conti- 
nuall pra£tife , to take a fecond wife , during the life of the 
firft. For firft, there is a direct Law againft i t, made by God 
himfelfe; Thouflmlt not take vnto a wife hcrfftcr during her life j 
which may alfo bee read, one wife vnto another, that is, a fe- 
cond,whilcft the firft is liuing : Othcrwife,it might be law- 

fan, . 

Agctinfl Poligamie, &c. 

full, the wife being marry her fitter, which is againft all 
equity of thefe lawes. For , whatfoeuer woman beccommeth 
any way thy filler , thou mayeft not marry , if (hee bee br.t the 
daughter of thy fathers wife,begotten by thy father,or thy bro- 
thers wife ; and thercafon is , becaufe fl.e is thy fifter; onely 
fuch an one as is called lifter , but is not, vi%, the daughter of 
thy fathers wife, begotten byauother husband, mayeft thou 
marry. But thy wiues filter is thy filler, and therefore it is vil- 
la w full to marry her , though thy wife be dead ; whence ir fol- 
loweth,that this law mud be vnderftood,as being againft Byga- 
mie, which is, hauirgtwo wiues together, though they be not 
fitters, but ftrangers one to the other. 2. The firft inftitution 
is againft ic , God making but one man, and one woman ; and 
why did he make but one , faith Mdachy, becaufe he fought a 
godly CqcS. »gj There is no exprefTe and pofitiue tolleration 
throughout all the booke of God, for hauing more wiues toge- 
ther, then one , but much to the contrary , They twaine (faith 
Chritt) flail be one flcfi, not three,or more. And, Jo anoya Iforni- 
cationS'ixfti Taul, let cucry man hane his oxvne Voife, and entry Wo- 
mairher oxvne husband, not wiues or husbands. And Lantech is 
branded to be the firft that had two wiues. 

Is it not a toleration, when Abraham doth he2rken to Sarahs 
voyce, willing him to goe in, to his maid Hagar, and when fhee 
being with child by him, hath an Angell fent to comfort her, in 
regard of that (lie went withall . ; And when Nathan relict h Da- 
tiid, that the Lord hath giuen him Sauls wiues and concubines : 
And when Jacob obtained fo muchfauour, in the middettof his 
wiues and concubines ? 

It feemeth to ru uebeene a fecret and imph'cite toleration to 
them in particular , ?nd fo for others of thofe rimes : but what 
is that to vsvnder the rewTefament ? The Lord , who made 
J the L?.w , candifpenfe with thb Lav , as it pleafeth him , for 
I ends beft knowne to himfelfe. 1 hough it were no finr.e in e^f- 
braham,zakwg Hagar vpon his wiues mqtion,yet it vi as a iinne 
in the E npt rour Valentmum to take Juftina^ow the commen- 
dations of his wife Scuera , an 1 to make a law, ro tolerate k in 
others. Though it wcil no fin in Jacob o take foire *Wc$ and 
concubines, yet it was a Cm in the Emperor Charles the Great. 

Bh Whence 


1 1 .1 c. 


Matb.i 9.5. 
1. Coi.7«i. 





Thefeuentb Commwdernent. 

i. Cor 15,34 





Whence it appeareth $ how grofle the impudency of the 
Pope is, who futh taken vpon him to difpenfe with thefe finnes, 
as with inceft , in Emanuel King of Portugal! , who married 
two fitters ; and Katherine Queene of England , had two bre- 
thren \ and Ferdinand King of Naples , married his aunt, by 
the difpenfation of Pope tAUxander the fixth ; and Pope 
Martin the fifth , gaue leaue for a man to marry with his owne 
fitter. The fame may be faid of fornication and whoredom c, 
the Popes of Rome doe generally tolerate it, taking tribute of 
the flewes. 

Laftly , there is an a& of vncleannes committed without a 
companion, namely , by wilfull pollution, yea, and fometime bv 
cafuallarifingfrom voluntary fore-going occafions. 

Secondly, this commandement is broken by vncleane and fil- 
thy fpecches ; Stall fp caches corrupt good manners*. Corrupt 
talke is a figne of a filthy and corrupt mind , which is within. 
And good reafon is there , that ifpoyfonous drugs be forbidden 
to be kep: in the houfc,that the figne ftiould be forbidden to bee 
hanged vp.alfo : ifftewes,and whoredornebc forbidden,that the 
fignes and allurements fhould be forbidden alfo* Yea filfliy 
words are exprefely forbidden ; Let not fornication, or vnckanc- 
neffebe once named amongfi joh,as it becommeth Saints : and it is a 
Jhamc tofpeaki oft he things 3 t hat are done of them infecret. If thou 
wilt be merry therefore, make not mirth by filthy talking, or 
reading : for this h fcurrilous and fenfuall^bcfeeming men "men 
ou:r to brutifo vncleannes ,. without all commemoration of the 
account to be made at thejefurre&ion. 

Thirdly a this Commandemtnt is broken by vnchaft thoughts 
and defircs of the heart ; for he that looketh vpon a ~froman to htfl 
after for hath committed adidtcry already tyith hsr in his heart. 
Trufe defires and lulls do fo netune exceed,for that they rre not 
motions vanishing away againe,but continuing the trouble,and 
difquietof the mind and this is called a burning in lull ; Itisbet- 
tcr to marry, then to bnrne. Luff, and flc&ly dtfircs in any mea- 
fure,arc members vpon earth, that mufi bemortified,?ucn as forni- 
cation and adultery itfelfe : accordir g to thstprcc^ pt ; Marti- 
fie your members y^hich are vpon earth, fornication vncleannes Jn- 
orAinate affeflions^ndeuill comupifccnce. 


i^Avainft w&ntonnts, andeccajions of vncleanncs. 

fourthly, this Commandcment is broken by cntring vpon 
any degree of vncleannes, or vnneceflary occafions and pro- 
uocafions hereunto. Fee as euery linke of a chaine is a part 
ofthechaine, and euery (kale of the ladder, a part cf the ted- 
der; fo cilery Hep to adultery, and euery linke to this chaine, 
is a part hereof, and fo is it for the meanes inducing and draw- 
ing vnto ir. 

Here then are fir ft to be cenfured, wantonncfle, either in men 
or women : it is one of the fruites of the flefli reckoned vp 
with others, againft. which it is threatned, that they ft hie h doe 
fach things, (hall not inherit the kingdome of heauen. Now this 
is partly in the eie, when k wandreth here and there in light 
manner, being vfed as a window to let in vanitie, fuch were the 
eves of the Daughters of ferufalem, who are faid to haue ttwz- 
dring eyes ; and thefe are called by Saint Peter, Eyes full of a- 
dultehe : It is piartly alfo in the apparell, when the haire is 
ouercuriouffy broydered, or curled, when the attire is ouer- 
coftly, or the apparell light and vaine, as is intimated by Saint 
Pad to Timothy, and partly in the gefture and carriage, which 
indeed is the principal] I wantonneffe, when as thus there (hall 
bee any allurement to adulterous ads : thefe geftures are to be 
feene in the whorifh woman ; in the booke of Prouerbs, Shee 
is light-footed, nowheeic, now there , familiarly kifsing,and 
full of fmoth and flattering fpeeches. Wherefore let all, that 
hate adultery , abftaine from euery of thefe degrees, and not 
by anyotherwifeconfideringofthem, labour in their judge- 
ment to make them tollcrable, but weighing them as accidents 
or inducements of adultery, let them flyethem, as adultery ic 

Secondly, to Hue in eafe and idlencf!e,is here to be reprouedt 
for it is a true hyingfitia fit olio* 3 pertere€npidinU arcns,Take 
away idlencfc, and prevent \Wntonneffe, Dauid mzy be an exam- 
ple, who payed dearely forthe experience, which he boughtof 
the mifchiefe commingby idlenefle: and the Ifraelitcs who be- 
ing idle in Shittim, fell to adultery with the daughters' of Mol 
ah / and the yong widdowes,that waxc wanton agamft Chrift" 
are noted to be idle goers about from houfetohoufe. 

Thirdly, Surfetting rnd drunkenneiTe are to bee repro 

B b * Led" 



! Tim.2 ,9. 


2 Sam, 15. 

Num. 2 $ i 
i.Tim .5. 12 





Thzferten h Comfnandemerjt, 



i.lhef 5 ,22 

Mark.611. degrees and occafionsofvncleannefie. Amo'igft the So- 
domites there was fulnefTe of bread, and abundance of ldlenes 
and from hence it followed, that they co.nmi f te^ the abomina- 
tion of vncleanenes. Experience (hsveth this daily , that vn- 
cleanefle is the vfual! companion of drunkeflneffe. 

It is very true Sine Cerere & Bacchofriget Venus ; Vfrtneats 
and drink? s temperately and there ty/// be no fuch heate ofvenery. ; 
4 Being prefent at obfeene and filthy ftage-pla y\ s ; name] v, i 
fuch wherein the way and manner of vncleanncs is a£Ud, and fo 
taught to the fpeftatcrs : agar.ft which, there is an cxprcfTe 
precept : Let not adultery, or fornication > he once named amen gfv . 
you , nc it her f At hincjfe , norfoohfh talking . 

Fiftly,to haue obfcene ano filthy pi&ures, and much more to i 
make fuch , whereby filthineffe or wantonnefTe is rcprefc nted : 
contrary to which it is commanded^fy?,;iw from all appearance 
of emit. 

Sixthly ,to dance lafeuious and wanton dance^men and wo- 
men together. Some dancing indeed hath bin approied amon<* 
Saints,as when Goliah was ouercome, the daughters. of Iernfa- 
lem danced, and played vpon inftruments in pray flng God, and 
fo did Miriam m\ the women long before, and Danid danced 
before the Arke. 

But to dance ,as fome men and women doe in thefe times, in 
amorous fortkifsing, and dallying , and vfing wanton geftures 
towards one another, cannot bee without finne, forheereis 
plainely the wontonnes before cenfured, as a fruiteof the flefh, 
and an offering of themfelues to further temptations. The 
daughter otHcrodias danced before Herod y and others > per- 
haps not fo wantonly, as fome doe now adaitsj yet this didcoft 

One Lndotiicm an Archbifhop , of whom you may read e in 
Munfters Cofmographie , whilithewas together with others 
prefcnt at this vanity, they were all ceftroyed by the houfc fal- 
ling downe vpon them, 

Laftly 3 for women to gad , and wander oucr muchabro?d 5 
to meetings of vaine, and light perfcm , and in the twilight : 
forthis is great (hew of Leuitie, and of a . trained mjnd : 
the harlot is alfo fet forth by this 3 that (he walked in the twi- 

The duties of the feuenth Camm an dement. 

itayed mind : the harlot is alfo fee forth by this, thar (he walked 
In the twilight, in the enening, When the night begun to grow biachc 
and tUrlfe : aud to be fiich, as xvhofe feete cannot abtde in the houfe. 
Let Dinah the daughter cf Jacob ,be an example to rake warning 
bv , who going abroad to lee the countrey , wis raken by She- 
chem, and deflowred : and the daughters of S hitch* who going 
out to dance, were taken by the men oi*Bcnkmm. 

<2uejl. $6. What is here commanded? 

Anfw . To liue-in temperance ,chaftity, and fober?ies^:dfo to la- 
hour jo kcepc myiody holy, and pure, at a temple of the holy (jhoft. 

Explan. Hauing Git wed the finne , the venue to be imbra- 
ced followeth , which is to keepe as the fouie , and mind , fo 
the body , and members pure, and holy, without 2ny adulte- 
rous fpot,and ftaine of vncleannes ; and the reafen is yeelded by 
the Apoflle ; Tour bodies arenotyour oyvne , ye are bought Veith a 
price, and your bodies are the temples of the holy Ghofi. If a man 
hath an houfe of his owne , he may vfe it , as he thinkes good ; 
butifthepallaceof fome noble perfon, or Prince be commit- 
tedto his keeping , to which that great pcrfon doth vfually re- 
fott, he dareth not kt it lie flouenly, or vncleane: no more will 
aChriftianman, or woman, his body, but keepe it pure For 
the great perfon of Gods Spirit , who doth daily come to him, 
as to his pallace and temple. Wherefore , when the Apoftle 
would in fhort deliuer, what the will of God is y he faith ; Thti 
it the Will of God , euen your fan fiificat ion , and that yc Jhould ab- 
fiaine from fornication And diftinguilhing men into fome mar- 
ried,and fome vnmarried 5 he willeth them to be all alike minded 
for this j fceking by purity to pleafe the Lord. Now that wee 
may the better be preferued thus pure and holy ; confider firft 
the parts, and then the meanes. are modefty , and 
fobriety* Modefty is a decent and comly carriage of ourfdues 
in all things. 

Firft, in the eyes, when they are (lay ed , andnotwan- 
dring, as the adulterous eyes fpoken of before , but as lobs, 
tied by couenant , and ftedfaft purpofe of not finning here- 

Secondly, in the countenance, whenitisbafhfull, and not 
B b 3 impu- 


Prou 7.o # i 1 


Iudg.2l #3 2, 




where* it 
fins di 1 
lob 3 i.j, 


prou,7,i i. 



r. her em it 
Luke 21.34, 

Proa 2 3 1. 

Luke 14. 

Aas2. 4 6. 

Ecdc 10.1c 
Vcrit 1 j.\ 


Thefencnth Commandment. 

lrnpudcntjo exprefle whicb,maids were vailed in old tine. 

I fpeech, when it is fparing (for the harlot is'abab- 

ler, j when it is fubmiflfe and low (for the harlot alfo is iowd - ) 

and when with thebeft words , and becomming a roodeft (pirfc, 

1 ift fpcaking of things Oiamcfull in themfel U es,as is the phrafe rf 

the Scripture : *Adam knew his wife Suah. 

Fourthly,^ apparrell,when it is fuchas becommeth men and 
women fearing God , not ftrange to the di(guidng of the per- 
fon,as the Courtiers at Ierufalem , whofe ftrange apparell the ] 
Lord threatneth, laying ; / WiU'&fii the Princes, and the Kings \ 
children, and all fitch as cloathethemfitlues With ftrange apparrel! ■ 
not exceeding a mans degree and calling , not light and vaine, 
nor oner curious as the apparrellof the daughters of Ierufalem, 
againft which it isthreatned thcreforcjhn inftead of afweet fit- 
uor .there fiall beftinke ; inftead of a girdle, a rent ; inftead of dre fi- 
fing of the haire , baldneffe ; and injlead of aft omacher > a girding 
With fach$loth,andburning inftead of be amy. 

2 . Sobriety is Chnitianly and temperately to carry our 
felues in the vfe of meatcs and drinkes. Firft , by auoydin^ 
excefife, Take heed, leaft at any time your hearts be oppre{fedw<th 
fiurfettingauddrnnkinnejfe, faith the Lord, and When thou fit tcfi 
downe to eate With a ruler, faith Salomon, if thou be a mangiuen to 
the appetite , put thy hntfe to thy throate. Secondly , by honeft 
mirth feafoned with fome holy and good fpeeches , as the feafts 
werevnto which Chrift was called, and the eating and drin- 
king together of the rTrft Chriftians. Thirdly , by eating and 
drinking at fit times, and not flill, euer as we areinuited by 
company, or diforderly appetite, for necefsity, and not for fa- 
fhion», for Woe be to thee O land (faich rhe wife man) When thy 
^Princes eate in the morning: TSleffcd art thou (O land) When thy 
King eateth in fiafion , for fitrength , andnot drunkrnncjfc. 
Fourthly , by a fructified vfe of meates and drinkes , which is 3 
when prayer am* thank fgiuing arc vfed before an \ after them. 
Meates God hath created to be receiuedWith thank* figuring ;for e- 
uery creature of God is good, and nothing is to be refnfid, if it be re- 
ceiued With thank^f gluing ; for it isfiwcHfitdby the Word, and pra- 
yer. ' If theft rules of modefty and fobriety be obferued out of 
a confeience of purity , then all acts repugnant vnto thefc 


The duties of the feuentb Camman dement. 

will much more bee auoided, as being to grofll*, not onely 
for fuch as are ChrifHanJy, bat euen cmelly modell and fober. 

The meancs to be preferued thus pure and holy, are either 
generall belong : ngto all, orfpeciall, fome for married pcr- 
Cons, Tone for the vnmarried. 

The general! preferuatiucs are: 

I, To coniiderthe neere vnion betwixt God and vs, Co 
great is his loue, as that hee hath married vs to himfelfe, info- 
much as that hce is our husband, and wee are his fpoufe, and 
as there is good reafon, he is moft iealous ouer vs, and cannot 
indure any impurity in v*, if there be, hec doth in the very in. 
ftantofvncleanneflTe caftvsorT, as the members of an harlot. 

2. To confider, that God is holy and pure, and theDeuill 
an vncleane fpirit, vnto whome he is ioy ned in fellowship, that 
fioneth by vncleanelTe. 

Thirdly, to tie and binde our felucs by couenant and 
vowesfrom the occaflons, which asfparkles of fre doe light 
vpDn the tinder of our corrupt nature, as Icb ; / hake made a 
conenant \\>ith mine eyes ,vchy then JIjo kid J thinke on a maid> other- 
mfc, where is thac Chnitian care of not finning, of which 
Paid fpcikcth^ hat care} 

r« The fpeciali preferuatiues of fingle pcrfbnsare : Firit, 
to brat downe the body, and bring it into fubiec"tion, as the 
Apo'iledid : to bee abftenious, efpecially fron fuch meates 
and drinkes as inflate and lift vp the body and prouoke to 
flefhlirxfle; and in cafe of fleuMy motions to pray hartly for 
grace againft them, as alfo did the fame Apoftle. Secondly, 
toabftaitiefron the company of a woman in priuate, and 2- 
lone, and in the dark, as Jofeph with all fpeed went out from the 
pretence of his miftrefle, who in this cafe tempted him. 
Thirdly, ifnotwithftanding thefemeanes thou canft not con - 
taine, but art troubled with flefhly motion?, then flie to Gods 
ordinance, which is the lait remedy for iingle per/ens accor- 
ding to the doctrine of 5. Fade: T '0 anoyd fornication , let every 
man Lute his oxxne x^ife, and eucry Woman her owne husband. This 
is the rule of Gods fpirir, therefore, whereas in fomefiniiter 
refpecr, many young gallants in thefe times, verv inconti. 



Prcfematint j 

nent, )etwil not marry , 

but rather burne in luft, or wallow in 
B b 4. t he 

Icb 3 1.1. 
2 Cor, 7* 1 c 


2 Cor. 1 2. 


I Cor.7,1, 


Thefinenth CommAndement. 

i a Tim.i»i«i 

putit'u it 
mailed pi^ 

x. Cor 17.3 

I. Cor. 7. 5. 

I. Tun. 5. 1 4 

the mire of vnclcannefle with harlots, becaufe they are younger j 
brethren, or their parents be lining , and the inheritance is not j 
yet come vntothem, f© that they cannot marry Co richly, or be- ; 
caufe they will not be tyed to a wife , and the cares attending 1 
marriage. Thefe, I fay, doe plainely fiiew, that they are not ! 
fchollers of the Lords fchoole, but of the Deuils, the mailer of 
vncleannefTe. And whereas the Romanifts doe feeke to pre- 
uentmen of this meanes^by orders of Priefthood and Monkerie, 
binding them by vowes here-from, how incontinent foeuer their 
minds be : it (heweth plainely, that they are not like Catholike 
Chriftians , Oitth'JkK™, Taught of God , but of the DwUil!,to 
whom it is proper to teach the doctrine of forbidding to mar- 
ry,as Saint Paul (heweth. 

The fpeciall preferuutiues for married perfons are ; 

1. To dwell together, anJ notfeparate, as fome doe ; The 
husband muft dwell "frith his Veife , as a man of vnderftandtng. 
Sometime it falleth our, that they muft neceiTarily be feparatcd 
for a time , as when the necefsity of warres doth call hereunto. 
Now there is danger,as we may fee in the wife of Friah-ybut the 
Lord calling then to thisfeparate liuing,we muft take it as a cal- 
ling in fpeciall manner tocontinency, for that time : in cafes vn- 
necelTary , it is an aduantage giuing againft our ehaftity to the 
common aduerfary. 

2 . To follow that rule of the Apoftle ,• Let the husband giuc 
vnto the Wife due beneuolcnce 3 & likewife the Vvife vnto the husband.,: 
and as he further carry themfelues fo towards one 
another, 2s thofe whofe bodies are not in their owne power, but 
mutually in one anothers power. 

3 . To containe at times of extraordinary dcuotion ; by mu- ! 
tuall confent, according as Paulztfo teachtth ; Defraud not one 
another .except it be by confent for a time 3 thatye may giue your fducs 
to fafting and prayer. 

4. When women loue to be at home, and their delight is in 
their hufwifrie,as the vertuous wife isdefcribedintheProuerbs*> 
and Saint Paid charg. th,6ying. Let younger.^? omen marry^ and 
beare children ,and goner ne the houfe. 

5. When the man efteemeth beft of his owne wife ,. aboue 
all other women , coucring her infirmities by leue , and the 


The eighth Comwandcment. 

wife doth like /ilc oi ; her husbai 

97 . Which is the eighth Comraandc- 


ndj and therefore they delight 
moftnn the company of one another. 


Anfw, Thoujljalt notfieale. 

gu*fl. pS. What is here forbidden? 

Anfw. Allftedtng .- which ps fir ft by, violent y or fecret tahmg*- 
way that which u our neigljbours. 2. 'By opprcfsion and tyranny 
in the rich towards the poore. % . By deceit, in buying andfeHing. 
4. *By vfinganvnlawfutl trade or w>y of game. 5. By prodigy 
Uty.for thus doe men rob their children atidpofierity. 

Sxplan. The finneagainft this, I fay, is all fteali-n*, that is 
vniuft going about to diminifh the goods , or eftate of another 
man,any manner of way. Vniuft, i fay, becaufe fcmetime men 
doe enter vpon , and take away the ggods and eftates of other 
men without theft, vi\. when they doe it iuftly , either be in"" I 
fperially commanded by God, as the Ifraeiites fpo/ied the 
Egyptians, and tooke away the inheritances of the Cam- 
anites; or when men being deputed by God, vpon due consi- 
deration, doe take away mens goods and lands, as- forfeited by 
the law or any part of them, as * muia,or punifhment for fome \ 
offence iuftly laid vpon them : the Lord himfdfe is dre Author | 
heereof, where he appointeth, as a puniflurent to the fomica- i 
tour, the payment of fifty mekels of filuer, and to the theefe of 
making reftitution fbnre-fold : and it feemeth that the pun fh ' *>**&***. 
ment of blafphemy , befides death , was alfo the forfeiture of a '™ d 2 ll 
mans eftate, for that Nabcth , againft whom it u as prerended 
was thus punimed. : 3 

To fteale then, is vnhiflly to take away any thin* from 
our neighbour. Firft, by robbery , or theft , either * ith vio 
lence, or in fecret, it is the higheft and firft degree of finning 
jgaitift this L:rw, Thepuniflmient of this fin ^ • u -as appoin 1 
ced to be a foure-fold reftitution , ii hce had ftollen a fteepc ' 
and had killed it; a fiuefol J , if he had ftollui an oxe and k>]' i 
lei it j, and double, if the beaft ftolne were yet aliue : not Exod* 2 i 
that the h\.ne was thus expiated and done away ; but for that, Vcrlc * 
____ withi ' 

1 »King o 


1 Kj*de t 
Of Robbery 

and tbsfi, 


Luke i Q^ a 


7 he eighth Commandcment. 

To u-fa 



Vauc\ m 

without this reftitution, it could rut be done away , accor 
dim to the maxim in Diuinity ; N on remittitur yeccatum^ nifi 
reftituatur rblatum ; Thefinmis not forgiuen 3 vnleffe the thing ta- 
ker >a\vay be reft or ed : Which Zachetu being conuei ted , knew 
well enough .and therefore faith If I haue taken from any man by 
forged cauillationj reft ore it four e -fold. I fay yet, that the fiunc 
is nor thus done away, becaufe as a common puniflimen: of 
finne,it is threatned, that neither theeues 3 norcouetopu> nor drun- 
kards , fhall inherit the Kingdom of heauen. Whereas thecues 
and robbers are fellons amongft vs,and puniuhed with death it is 
done vpon good reafon : becaufe without this aggrauation 
of punifliment , no man mould polTefle his owne in peace, the 
bafer fort of our Nation, being through idleneiTe, and want 
of conftraint vnto labour , fo prone to filching and robbing. 
But alas , were it not much better to take a flutter courfr for 
the .employment of fuch idle men , at home or abroad , then to 
fend fuch troopes of cble and vigorous bodies to make lite- 
ramlongam, for pilfering ? Though they haue nothing to re- 
ftore; yet wee haue mynes to digge, and many other pub- 
lique workes y and may haue more tpjAw&a befkks Bridewell. 
This is my poore iudgement concerning thefe poore offen- 

Wh:t is to be thought of taking the fpoyle of the enemy ,and 
of going againft a Nation to conquer and fubdue it, whether is 
not this a great robbery ? 

If it bee vpon iuft caufe that warrs are made 2nd fpoyles be 
taken, it is no robbery , but a iuft reuenge of God,- v*(j if the 
nation thus fpoy led , hath in former times notorioully wron- 
ged,and infefted them without reftitution, if it hath broken co- 
uenant-s foie nenly made, &c. for in the like cafes the -/Egyp- 
tians werciuitly lpoyled,and the Amalekitcs,by Danidaxxi his 

But if warres bee made out of malice, or through vaine- 
glory, om of vnfatiable defire of reigning farre and wide, 
and getting together aboundance of riches , it is a^great pra- 
ctice of robbery. As one Diomedus an Arch-pyrate anfwe- 
rtd vnto great Alexander , being challenged for robbing and 
infe fling the Seas: What is that to thee who infeflefl, the 

who! J 

AgtwB theft, tpprefiiort, deceit. 


Prou6 a- 

Vafc 3 : 

whole world, but becaufc I doe it with a little Nauy, and thou 
with a great one, I am called athiefe, bu: thou an Emper- 
our ? 

Whit if a poore man, driuen through necefsity, ftealc rh : jQtg/f t 
towarme, tocloath, or to teed himfelte, haning none other Lip**, 
mcanes of releefe ? \ «*« foal 

Howfoeuer he be dnuen, this is ftealing, ami ahead fim^ ,' H ^ 
heere, although thefe circun fiances doe fome what extenuate j J ^ n i vy ' 
and IefTen it : whence it is faid, Men doe -not deffife a thief 'e 
when hcftealethtofatisfie his fonle ,bccaufe he is hungry : but it is 
added, Jf he be found, he frail reft ore feuenfold,er giue all the fitb- 
ftance of his houfe, that is manifold according to the firtl Law, 
or be fold for a feruant. Wherefore take heed of the kali 
theft, thou that art poore and needy, if thou canft, then worke 
and take paines honeftly for thy liuing ; if thou beeft rotable^ 
with LaXjiths rather lye and dye at the gates of the rich, than 
fteale, and Co maift thou bee recompenfed with hi n in beaut n; 
otherwifc thou talced the way to hell. An 3 for young ddTolute 
perfons that will rob to maintaine their riot, they mal affuredly 
pay'deare therfore with (hameful ends being hanged like dogs, 
and which is worft of all, vnleflfc they duely repenr, wkh eter- 
nail mod horrible paines, for a little plcafure in riot, mixt alfo 
with dread and feare. 

The fecond kinde of theft is oppretfi'on, and wronging j QtfKtJTm o( 

taking vnreafonably of them for their ownc pleafure* The 
Lord made this an occafion of die peoples reuolt from Rcho- 
'boam, whenwfthoutaj] mercy hee t breamed, faying : ■ zjlfy 
leaft part frail bee bigger then my fathers loynes^vr'^reas my father 
did burthen yon with agricHout yoakr, f will make Tojtr burthen 
more beany. 

2. In the Officers of Kings and Prince?, which extort 
from the people more then they are by their Lords comman- 
ded, euen to the priuate inriching of their; feJues. This was 
:he Publicans finne, who were the Oncers of the Romanes 
che Lords of the world, and therefore were odious amoiWt 


i Kmg 
12.1 a 


7 he eighth Comm/wdement< 

$ Kjttds, 

I &ng„ t 2 

all people, and therefore called Publ'cans and finners. When 
the}* came to -Johns Bspci'rre, defirous to know what they 
(rtonld doe, this was commanded them as their mainc duty ; 
Luke $St 3. ] Require vomcre then that Which is appointed vntoyon,'\s if filling i 
in this, they were guilty offo notorious a (in, as that whit-] 
r oeuer elfe rhey did, they could not efcape Gods wrath to 

3. In noble men and great perfons, which take away the 
lrn.i c or commons of meaner perfons, orinforcethemtofell, 
for fcar.e of their difpleafure, at an vn^er-reckoning. This 
was ^Ahabs linne againft Naboth x and fo felonious a robbery, 
as that God arraigned him, and condemned him to lofehis 
bloud, as Naboth had done. If any .now adayes doe the like, 
as Go i knowes there bee many, though hee mnrther not di- 
rectly that hee may poiTeffe, yet if he abufeth his power to the 
wronging of the poore, or meaner perrons, hee is a robber by 
opprefTion, & may look for his runifhment threatned in this 
cafe. TheTrinces of Judah are likethofe thatremoue thebcund, 
therefore Will f poure out mine anger vpon themjike water, that 
is, without any ifcay, or let. 

4 . In r:ci men, that take aduantage of the poore mans 
neadity, through which hee 'is conftrainedtofell lands, or 
goods, not giuing to the worth for them . Againft this, as a 
fore oppreffion, the G id oflfraelgaue a Lawro his people, 
flying*, Jfthoufelleft ought vnto thy neighbour, orbuyefiofhtm, 
ihoufljdt not opprejfe, but according to the number of the year cs 

5J4 - from the Jubilee* thou floalt buy of thy neighbour if there bee many 
yeares increafing the price, &c. But this law,orthe equity here 
of is little regarded now adayes, euenamongft fuch, as take 
t hem/clues to be Gods people, cuery man almoft euery where 
bejr.g fl-nely. for himfelfe. 

# 5. Iudges, and \\ Iflfticers, or any other Minifters of Iu- 

(tice, or Subordinates vncferthem, which haue their hands o- 

pen to recciue bribes, and then they are ready to worke on 

any fide. 7 hcu Princes arc rebellious, faith the Lord, and the 

tft 1.23. coTpanions of tiieeues euery one Uueth gifts , and followth after 

y r rc\X\trds. Therefore f w til cafe me of my aducrfaries, mdaumgejne 

\ 'of mine enemies. I would to God, tliat this were euer before the 

\ ■ eyes 1 

Hot 5, 

4 K ; «^. 

Lcui 2 

dgainjl theft, epprefiicn^dcceit. 

:nd of cuerygri- 

yetfofeuery corrupt ludgeand Iafticcr, 

ping vnconlcioiablc Lawyer , r.nd pillirg ofHcer in euery 
Court , that fuch are companions of theeues , aud Gods grie- 
uous enemies. 

6 In fuch as toward deare ft af nshoord vp their corne,and the 
like, in Fore-fblling cf Markets, Regratours, and In grocers, 
which are to r t vpon their owne priuate gaine, as ihat they en- 
deauour b\ all thefe mcanes, to inhauncc the price, to the vtt^r 
vndoing of the pocre. Thefe arc theeues o^ the Commor.- 
wealth aifo,thr v .ire 2£CUl fe 1 ; Hee th^t Withdi'AXveth the ccrve, 
the people Will curfe him, butblefsing Jlixllbe vpon the htadcf him 
that fellcth come Many bitter cryes be davly fent vpagainft 
fuch Cormorants, by the Lords poore people, and curies vtte- 
. edjWhich {bill not be in raine. 

7. In fuch as take pledges of die poore , which they cannot 
fpare, but to their great hinderance and hurt, and fuch as 1 e- 
(tore north j pledge ; for the Lord hath forbidden to take thy 
neighbours garment to pledge when he hath no more , or at 
the leaft , to reftore it yer the euening wh.n it fcrueth to co- 
uertiim : al'fo, No-man Jhall take the vpper or the neither milftone 
to pledge. Aad for rettoring any pledge taken, it is a proper- ! 
ty of him that (hall Hue and not dye ; Hee hath r<rfiorcd the j 
pledge to his debter > whereas hee that hath not reftored , fhali J 
dye. A fearefull doome againft many mifers in thefe ti nes^ J 
that without all confeience , take aduantsgc againft poore j 
men , when lands being laid to pledge by mcrgage , are for- 
feitcd.the poore man not being able toredeeme ic : for in this < 
cafe, thou muft giue the full price ss it is worth - y otherwife, I 
r/ooke how many podges thou keepeft, fo many witneiTes ■ thou keepetottftifie thy oppression againft thee at the 
latter day, 

3. In fuch as let lands or monies, fcrting them vpon the 
racke, and nor fo as the hirer, by Gods ordinary blefsing, 
may be foued harmelefle, doing his beftend<u:>ur, this is 
called a bil n^ 2nd dcuouring of our neighbour. For thefe 
Settings are both foali ^a Ttakeir, as that they may well be 
ioyned*togciher, ?ccordii gtotbat law, which, if it be rightly 

I apply ed , belongeth equally to them both ; Thou jhalt notgim 


6 Kindt* 

Prou.i j 26. 

7 Kjnde. 

Excd.2 1 <9 5 
Ezcch ig.7. 

8 Kinde, 

Op predion In 


9 isjnde. 


The ctrhth Commandcment. 

to biting to thy brother, either money, meat e^or any thin?, that is tut 
to vfnry.or byting : fo thar,^if there be any way that the wicked 
heart of man hath deuifed to opprefle by , in letting any thing 
it is a breach of this iaw,and a deuouring opprefsion. Where- 
fore let both the caterpiller-like vfurer, and the vnconfcionable 
Landlord apply the threatnings of the Law, wherefoeuer they 
finde them, as well to the one as to the other, being both deepe 
plunged alike into the fame damnation, 

It is the finneof this nation to opprefTe botfe thefe wayes, 
and no doubt but the Lord hath fome great iudgement to pu- 
nifh it , and fuch is the blindnefTeof the Vfurer , oppresfing 
with his money, as that he cryeth out vpon the Landlord , and 
of the rent-racker oppresfing with his land , as that he cryeth 
out vpon the Vfurer , and neither of them fee into their ovrnc 
finne^o turne there from. It is the practice of too many in our 
nation to opprefle this way , no confeience being vfed , but as 
a man can by rnoft cunning deuifes procure his -owne grea- 
teftgaine. Wherefore repent, and let neighbourly -loue beare 
rule., which is the fulfilling of the Law. Let nothing to the 
hinderance, but to the benefit of the hirer : be content with a 
moderate gaine, fo malt thou (hew loue and haue loue, which 
through vncdnfcionablenefle is waxen cold all ouer this our 

p. In fuch as fell vpon.truft, corne or ware, the buyer wan- 
ting ready money , which take more then a iuft price there- 
fore., without all reafon. lathis the loue wherewith thoulo- 
ueftthy neighbour as thy felfe ? Is this an helping handrcacht 
out vnto him id his need ? It is a reaching of him a knife to 
cut his throat , when he asketh thee bread ; a treading him 
downe into the water with thy feet , when he craueth thy 
hand to helpe him our. W r herefore cither fell not vpon truftat 
all,ani fo deny altogether to doe the office of loue , or dCc fell 
for an indifferent gaine,euen when thou trufteft. 

io. In fuch as faine themfelues bankrupt, to deceiue their 
creditors, bringing them thus to compound for their debts 
•fometimc at Hue (hillings in the pound., fometime at JefTe, 
He is a wicked man that borroweth and payeth not againe. 
Their credit is rept, that is, broken before God and man. 


^gtirift Gpprefsicn and deceit, 

Vndecthe colour of pouerty, they inrich themfcluss with other 
mens goods ; and rob thepoore indeed. 

ii. In fuch as hire labourers to doe their worke , but ei- 
ther defer to pay their hire , or deny part of it. Againft 
this the Lord hath commanded, faying, T hot* fait net pppreffe 
an hired [truant, Thoujhalt glue him his hire for thcd.y, neither 
fall the Sunnc goe downs vpon it left hee cry againft thee vnto the 
Lord,and it bejlnne vnto thee. So that this is an opprefsiofrjtnd 
a crying oppresfion , to put off the poore labourer by de- 
byes, who hath prefent need of his wages , but rr uch more, if 
any part be with-held from him. This is a finne making fo 
loud a cry , as that it afcendeth vp into the eares of the Lord 
of hoiks for reucnge , as S. lames flieweth. The grcateft men 
are mod guilty of this t who abound heere , but if they had 
none other finnes, they (liall be ftripr euen for this, cf all 
comfort , and euery penny detained from the poore , (hall 
bee a fearefull teftimony againft them at the day of inJge- 

In fuch as baaing wronged his neighbors any way , though 
vnwfttingly , yet if comming to the knowledge of the wrong 
done, hefhallrefufeiomakeany recompence, the fault be ing 
opely his : as when cattell brcakeinto a mans come, being fuf- 
hciently fenced on his part that owethth^corne , if he fhall de- 
mand recompence and fhew his lolTc , it is opprefsion not to 
make recompence in fome reafonable manner ,but much more if 
he in his owne knowledge could not but conceiuc before of this 
loffe like to come to his neighbour. 

The thirteenth kindeof theft, is faudand deceit in buying, 
and felling, and this is alike threatned as oppresfion; Letm 
man op prejfc or defraud his brother in any matter, for God is the 
aucnger of all fuch things. Deceit is pradifed diuers wayes. 

tirft, by falfe weights and meafurs r or by fome dcuice 3 gi- 
uing leue then meafure , this is an abhominstion to the Lord. 
For, Thou (lialt not hout, faith God i inthybagge two manner of 
ty eights, a great and/mall, neither fait thou ham in thy houfc di- 
ners mcafiics ,a great , and a [mall. Fer all that doc [uch thine s y ar>d 
all that doe vnrighteoiifly , are abhomi nation to the Lord thy God, 
Let them looke to it therefore , that haue two kinds of weights 



1 1 « Kjnde. 
To tie?.) la* 
bourns hire* 

DtUt„24 I4. 

Iara. ?. 

12 Kjnde. 

1 ; l\hfide. 

Deur.25 € 

I5.1 4 » 

ycrfe 16. 


Amos g.4, 


7 he eighth Comwandewtnt. 

and meafures,one to buy,and another to fell by, their pi adife is 

rants , againft whom the Prophet inueighern , faying ; Heare 
this Oye that [wallow vp thepoore , tkttyc mw make the needy of 
the lam to faiie, [tying, VvhenVtdlthe new moneth begoncjhat "wee 
may fell corne 3 &c. and fell the re fife of the Vrheate f Aid chis is the. 
iinne of many tradef-men, corne-mafters and hop-maifter&and 
of fuch as deale in euery commodity in rhefe dayes, ftrangd are 
their deuices to make things , that are fold by weight heauier, 
and to ftretch fuch things as are fold by meafure , and to make 
the gteateft gaine of bafe corne or other neceflarles , wines, 
and the like, which are too many to bee named. I thinke that 
no age did euer come neere this our agz for this deceit , where 
in there are fo many Zacheaffes vnconuerted, taking away 
frou one another by forged cauillation; God grant that they 
mayfpeedily repent as heedid, for their owne comfort and 

Thirdly , by fetting a faire gloflTe vpon all things to bee (old, 
that the buyer may thinke it farre more precious then indeed 
it is , and pay for it accordingly. Thus they finne by theft that 
fophilticate any wares , or vfe falfe lights and flights , or ouer- 
reach the buyer by outwardly placing that which is goodly,and 
hiding the bafe and little worth* This is a colourable deceit to 
circumucnt the fimple^but they that vfe it,(hall be taken in their 
owne crsft 

Fourthly, by fetting forth the thing to bee fold, by ex- 
tolling fpeeches , though it be vnworchy. This is fo common, 
as that many who are accounted honed men , do? fall 
into this disfimulation alfo, and prone themfelues ftea^ 

Fifily, by factions, when as two or three compact toge- 
ther, tjiat when one is felling the other (hall ome and bid 
him fuch a price to decdue him tfcr intendcth to buy in- 

By thefe and the like deukes fetchc from hell, whilftthcy 

thin! c. 

K^igdiiifk CouetQufneSyAndVumercifulncs. 

thinkc, that they deceiue others, and aduantage themfelues, 
i\\zv do greatly deceiue their ownfoulcs,loofing eternal life, 
for the bafe gaines appertaining to this life; For vphatfhafl it 
profit a man to Veirmc the Vvholc ^orld t md to loo ft his ovpncfotdc * 
The fourth kind of theft,is the pra&ife of vnlawfull Artes 
and meanes to get riches: asiudiciary Aftrology, whereby it 
(hall be vndertaken to iiidgc of particular future euents, the 
blacke Art,whereby the deuill is confulted with, to finde out 
things loft,and Palmiftry, wherby it is pretended to tell for- 
tunes by beholding the hand. Howfoeuer it may,and doth of- 
tentime's fall out to be true, which is thus foretold, yet thefe 
Arts are to be condemned, as for the open or fecret compad 
betwixt the pra&ifers. and the deuill, and the preemption, 
entring vpon the fearch of Gods fecrets, and fo climing,as it 
were,intohischaireof Omnifcience : fo for that they are al- 
together vaine & vnprofitable to fuch as make vfe hereof, no 
danger being the more preuented; and if things loft be reco- 
uered,the loffe being no whit the leffe notwithftanding, but 
far greater ,becaufe God is loft for the deuill, who thus difco- 
uereth things loft,and getteth foules. 

A gaine, to make a trade of gaming to paine hereby, becaufe 
men are hindred hereby , and many vndone in their outward 
eftate. Moreouer,to make paintings for womens faces,dif- 
guifing, and monftrous attires, vnciuill and immodeft appa- 
rell, and many other things, which feme mcerely to fet forth 
pride and vanity, and to fell thefe things , it is vniuft gaine 
for the blazon* of finne. 

Laftly ,to keep ftewes,or whores to gaine hereby, is to to- 
lerate this wickednes for yerely penfion of money, raked out 
of thefe links (as the Pope doth) as it is an intollerable abufe 
againft the feuenth Commandement,foit is the moft odious 
theft againft this Commandement of all others. 

The hYth kind of theft is by prodigalitie, and riotous wa- 
fting that, which God hath lent vnto a man,to prouide heere- 
with for wife and children , and to pay euery man his. For 
•our goods in this world are not ouc owne to vfe as wee lift, 
but committed to our difpenfation, that we fhould honeftly 
and foberly vfe them to fuch ends as G od, hath appoynted: 

Cc as 


Luk« 9 .2 5< 

Againft Pre- 

370 \ 

The eighth Commandment. 

l Tim.^g, 

Mstb.6.2 5 
2 Tim.6,10, 

Matb 6.14 ' 
1 lohn i a i 5 

as a feruant therefore hauing receiued money of his mafter, 
to be laid out to fuch s and fuch vfes,if hee fhall fpend it vpon 
his owne pleafure,is a thiefe to his matter : To he,tliat hauing 
the goods of this world, more, or iefle ,at the hands of the 
Lord,totheend,that he may liue comfortably hereupon ,owe 
nothing to any man , and prouide for his owne, if God per- 
mits jfcontrari wife he (hall waft and confume themamongft 

; harl' ts,and drunken companions, aocl gartieners, hee is a 
thiefe to the great Lord of all , and a worfe thiefe , as Saint 

J $ml callcth him,then many an infieiell. He robbcth and de- 

I princth his owne bowtlSjhis chiLdren,hisowne rkfh,his wife 
(O fauage,and inhumane) of all meanes of maintenance,and 

! leaueth them helpeleffe , cxpofed to hunger and cold, and 

£ticft.9y. IsnotthisCommandemcnt broken any 
other way i 

Anfw. Yes, couetoufnes in heart, U atfo agreatfintie againfi it, 
and vnmcrcifulneffc; and lafily y ebbing vfCjcd in things dedicate, 
in Tythes and offerings , 

Explnn. 7 hefe hnnes are not put off to the laft p'ace, be- 
caufe the leaft, for they are moft heynous , but becaufe they 
defcrue a diftinct consideration by themfelues , as being ra- 
\ ther againft God,then againft man. Couetou r nes is an vnfa- 
' tiable moft eager defire of hauing morc,carying a man on to 
the obtaining of worldly gaine, through any meanes,thougb 
vnconfcionable and wicked. 

Tor, firft it is called ri.iovJiU, a defire of hauing more, and 
piafyje'ct, a loue of money, that is, r/i'kh^ , in a fuparlatiue 
manner, foas that the mind is taken vp night and day with 
worldly cares , and dcuifes to get the things of the world r 
there being an ouer great diftracting feareof wanting thefe 
things,according to the word vfed by Chri& 9 ^^eiuta7f 9 'Bt 
not carcfkil. This very defire of the world is couetoufnes, and 
the root of all euill-.this is the feruing of Mammon, foas that 
the man that hath it cannot ferue Godjfor he that thus loucth 
the WOr\d,the lone of the Father is vot in him. 

Secondly, I adde, carrying a man on to the obtaining of 


^Agdln^ Couetouftesydnd Vnmercifulnes 

worldly gaine,through any means,becaufe hereby couetouf- 
nefTe doth expreflfe it felfe before men, and when any man is 
come to this, without confcience of fight and wrong,to get 
what he can,his (in is perfected, nothing remaineth now for 
him, but as a iufl: reward, death & damnation,the drowning 
of his foule in perdition,for this foolifli admiring the duft of 
the earth, and adoring the wedge of gold , and that that day 
fhould come vpon him vnawares, wherein he fhali be fent in- 
to the torments of Gods enemies. If any mans heart therfore 
be oppreiTed with worldly cares, choaking the feed of Gods 
word,hindring from heauenly meditations,and deuout pray- 
er , though there be no meanes of wicked gaine outwardly 
vfed,yet it is a couctous heart ,a feruer of Mammon,& an ha- 
ter of God, but this is only betwixt Go i, andamansowne 
confcience. A gaine, if any man feeketh gaine by opprefsion, 
by deceit, by vnreafonable fparing, when he ought to fpend, 
he vttereth himfelf for couetous, before men alfo. And this is 
the right vnderftading of couetoufnes, whence it appeareth, 
how/owly they erre,that account him couetous,who is only 
frugal 1 , and defirous to keepe within the compafTe of his e- 
ftate in his expences. There may be a couetous heart in the 
fight of God indeed,but that is not feene to thee, and there- 
fore if thou iudgeft, if thou (halt take him for couetous,thou 
finned by taking vpon thee Gods office. Contrary to which 
is that precept of the Apoflle ; fudge nothingbefore the time, 
till the Lord come who \\>tll lighten things , that are hid in darke- 
tiejfe 3 & mtkethe connfels of the heart mamfefi. Woe is to them, 
that condemne the righteous,& a double woe then is to them 
that delighting in riot themfelues , doe paffe their fentence 
vpon men of more fober and ftaied minds, taxing them as co- 
uetous,becaufe they will not drinke, and fpend fuperfl uoufly 
at the alehoufe,nor entertaine lauifh and riotous idle packs, 
good fellowes, as they call them, in their houfes. 

Vnmcrcifulnes is abenummednesof Chriftianloue, har- 
dening him that is affected herewith ; fo, as that he will not 
bellow any thing where apparant necefsitie doth require. 
And this is a kinde of ralfe dealing againft: God , for a mans 
owne priuate commodity, which he taketh fo heinoufly , as 

C c 7. that 


r Tim. 6, 9. 
Luke 2I.34, 



Math. 2 5, 


AgainH Sa- 

Tithes dm by 
Cods Levv.i. 

Arg. i. 

EX0«J, 1 2^24 

The eighth Ccmmandement, 

that he makcth fuch hard hearted mifers examples of his ven- 
geance ,euen for this adiudging them to hell fire with the de- 
uilland his angels. For the Lord commethinthe perfonof 
the poore, which are poore indeed,that is impotent of body, 
and vnable to helpe themfelues, or neceflarily by Gods hand 
caft into pouerty and want,and what thou denied vnto fuch, 
thou denied vnto the Lord , from whom thou receiueft all, 
and vnto whom thou owe ft all, who will alfo require at the 
laft day, faying ; / W^ hungry and thou didfi not feed me staked, 
and thou, diddeft not cloath mee t ficke, and inprifon, and thon vi- 

Laftly, robbing of God, which is called facriledge , is in 
things dedicate, when they are taken away,and in tithes and 
offerings, when they are vniudly paid, and without confid- 
ence of the right. For as the Lord hath forbidden dealing 
from men, fo, and much more ftri&ly hath he forbidden ftea- 
ling from himfelfe, and appointed more precifely the duties 
to be paid to his Minifters in his (lead. Now that wee may 
fay fomething of this finne , to moue the confeiences of all 
fuch,as make confeience of any dealing,it fhal firft be (hew- 
ed , that tithes arc due by Gods Law vnder the new Tcfta- 
ment : fecondly,wherein it is offended about the payment of 
tithes : and thirdly, how God is robbed in things dedicate. 

1 . That tithes are due euen in thefe dayes,appeareth, from 
direct Scripture;^// the tit hes of the feed of the ground ,& of the 
fruit of the trees are the Lords , they are Vvholy to the Lord ; he 
faith not fhal be, or let the be,as Origen hath wel obferued of 
other ceremonial Lawes, which were to laft but for a timc,as 
of the VzffoueXyThis fhallbea Laty or an ordinance vnto thee.Sc 
Co of other ceremonies. But as it is faidof the feuenth day,*> 
is the Lords SabbathSo of tithes,*/?*)/ aretheLords. Whence a- 
rifcth this foud reafon.That which is the Lords peculiarly ,& 
perpetually ,&not by any newordinatio for a time,that is to 
be paid alwaies,without al difference of times of the old and 
new Tedament:but fuch are tithes,they are the Lords,& not 
made fo by any fuch ordination, therfore they are to be paid 
euen vnder the new Tedamentaifo It cannot be maintained, 
that tithes are ceremoniail, or appurtenances of the Ltuiti- j 


Of Ty thes, and things dedicate. 

call prie(lhood:for God,though he gaue them to the Leuites, 
yet did he not fir it found them in that incorporation: but on- 
ly transferred his own right to that order of Priefthood,^- 
ufque ,folong as it (hould endure ;and after the ceaflng of that 
Priefthood,the fame right defcended,as it were,by entaile to 
the fucceeding Miniftery of the Gofpell. In a word, Ty thes 
were due to the LeuiticallMinifters,not as Leuiticall,but as 
Miniftersjandfoarefuccefsiuely due to theEuangelicall Pa- 
ftors,as Paftors,and not formally as Euangelicall. And if per 
impofibtle, the Gofpel could ceafe,yet fhould not tithes ceafe, 
but be rendred to whatfoeucr Miniftery could be feigned to 
fucceed in place thereof, 

2. This appeareth further by Scripture , concluding the 
fame by confequence ; ft is ordained faith the Apoftle) that 
they flioiildltue of the goff>el 3 that preach the GoJpel,cuen as they 
did Hue of the Altar//***- did Wait at the ^/tar.Whence I rea- 
fon th js,That is due now, and to be payd vnder the Gofpell, 
without.the paiment of which the preachers cannot be main- 
tained,according to Gods ordinance : but fuch are Ty thes, 
Gotj hau ing ordained them onely ,and not other meanes : for 
if none other meanes can be fhewed to haue beene ordained 
by God,to maintaine Preachers, then Ty thes only are of his 
ordinance. Therefore Ty thes are due now in thefe dayes of 
the Gofpell. 

3 . This appeareth further,becaufe that, as vnto <*Aaron, 
and vnto men after his order, ty thes were to be payd,fo they 
were payed vnto Melchifedeck^, after whofe order is Chrift, 
in whofe name,and reprefenting whofe pe*rfon,are the Mini- 
fters of the GofpeU ; according to the Apoftles reafoning to 
the Hebrewes ; Heere men receiueTythes 3 that dye, and there hee 
is f lid to haue received tithes y that lineth for euer, ore Hence I rea- 
fon thus:That which is Chrifts due,as he is a means of Gods 
blefsing vnto the people, that is the due of his Minifters fer- 
uing in the fame office : but ty thes are Chriftes due , feeing 
they were Melchifedecks ,eucn as they were due to the Priefts 
after <tAaron, becaufe due to zAuron 3 and they are Chriftes 
and Melchifedecks,zs they were a meanes of blefsing; for,£^ 
nomine, in this refpect Abraham is noted to haue payed ty thes 

Cc ? to 

3 73 

esfrg. 2. 
I. Cor. 9.1 4. 


Hi6/7«$ # 



j *Arg. 4. 

The eighth Commandement. 

to tJWelchifedeck^ when he met him,and bletfed him. There- 
fore they are due to the Minifies of the Gofpel. Androfuch 
as wil vnder (rand, the Apoftle Paul is mod plaine for tithes: 
Let him that Is inftrntted , make him that hath infiruCted him, 
partaker of all his goods. What , muft he make his goods com- 
mon vnto him,that he may vfj any of them as himfelfe? none 
will grant this, I amfure. Maft he onely giue himfonK fmall 
matter, as an alines at his diferction? Ah forced conftru&i- 
on,to make part ofall,fome gratuity only out of the money. 
Thus there remaineth no way e!fe to make him partaker of 
all thy. goods, but by the due paying of thy T\ thes from all 
forts of thy encreafed goods , namely , which ar ife from thy 
Corne,from thy Fiuit,from thy Cattell,&c. which are called 
al! thy goods. 

A fourth argument may be taken from the cuftooie of the 
ChurchofGod in all ages. <^bel&: Cam acknowledge Tome 
thing due to cheLord,when they bring vnto him part of their 
increafe Abraham more particularly payeththc tithe of all. 
Jacob voweth to giue the tenth to the Lord. Vider 'the new 
Teftament,there was a communitie of things amongftChri- 
itians for 2 0cyeres ) acco!dingtoTm L fl///rf# ; ,which being dif- 
foluedby Vrbun Bi hop of Rome,tithcs caa:e again into vfe, 
according to Origen, Q'priafj,& (fregcry 3 long before the La- 
terane Counfell, by which the I opis of Rome maketh them 
Ceremoniali , tooke aduantage of I mp; opriations for their 
owne gaine. Who fo would be further inftruded hercin,may 
read the learned Treatifes,written of this fubiect by Doctor 
£rfr/ftw,nowBi(hopof Chichefter, by Matter Roberts ^Mini- 
fter of Norwich^and others. It is to be renounced therefore, 
as an error,to hold,that tithes are not now due by Gods law,, 
and the Miniftery mould Hue vpon the beneuolence of peo- 
ple, as J^/d$^beingdeceiuedin his iudgementjdid. Jt is 
not enough to fay,it was a ceremony, and fo belonged onely 
to the time of the Law : for though a figure might be found 
herein(as <>A than a fins hath obferued, ^ an Hebrew letter ex- 
prefsing ten, fttting foorth the firft letter of Jefus,) yet it 
was not meerly ceremonial), as other things that'had no fur- 
ther vfe ,but to prefigure lefus, this being a maintenance for 


OfTjthes, and things dedicate. 

Gods minifters, fuch , as he hath ordained al waies to be in 
his Church, though not after the fame order,yet fuch(ashath 
beene fhewed) as vnto which tithes are alfo paid. 

It followeth now therefore , that I (hew the manner of 
pay ing tithes rightly, in all fuch, as would liue by rule , and 
keepe a goodconfeience. 

Firft,they are to be paid without diminution,either when 
they are paid in kind, or a price is giuen for them. If any 
man among the Ifraelites would buy histithes,he rnuftadde 
a fifth part to the price, if he payeth it in kinde, it muft not 
bee changed, giuing a worfe for a better, for if it bee 
changed,then both it, and that, for which it is changed, (hall 
be holy,he fhall forfeit both. Contrary to which,is the cor* 
rupt manner now adayes,wherein for the mod part , either 
the word, or leaft, is paid for tithe , or lefle money then the 
tithe is worth, it being a common reckoning of worldlings, 
that the tithe is not fo much worth, as one of the nine parts. 
Andyetthisis one of the leaft abufes, if weeconfideirthe 
cuftpmes,by which, in fteadof giuinga fifth part more,only 
a fifth,or fourth part is paid fix pence, for a tithe worth two 
(hillings and fixe pence, or a peny , or three halfe-pence, 
for that which is worth a fhilling,or more : and he thinketh, 
that hedealeth honeftly withGod,thar doth thus. But let any 
man indifferently confider this Law , and he fhall finde,that 
no fuch cuftome ought to bee amongft men fearing God, al- 
though Gods MiniiterSjfor quietnesfake,bee content to ac- 
cept of it, and no more hath beene paid a long time 5 for the 
thii g,and not the cuftome is to be regarded,if thou wilt goc 
by the rule of Gods Law , which can oncly order thy going 

Secondly ,tithes are to be paidyearcly,euery yecre,of the 
increafc ofcorne,ofcattle,offruit,&c.for, All the tithe of the 
Land 3 both of the feed of the ground 3 and of thefiuit of the trees, 
is the Lords, and euerie tithe of isullocke ar/djlieepc, chr. Thou 
fialt gme the tit he of all ,yeere by yeere For J hauegtuen, faith 
the Lord,.*// the tenths of Ifracl, into the children of Lent for an 
inheritance , and the reafon is added, for their feruice about 
the Tabernacle. 

C c 4 Now 


Tbt ri-ht 
paying of 



Dcur. 14.22 
Nunib. 18. 



Dcm.i4. 2 4 

D.ur, , 4# 2S 

The eighth CommAndement, 



Now, whereas it feemeth to be put in the mans power,fo 
that he duly pay his tithes, to impart hereof vnto the poore, 
and to eate and drinke,and be merry herewith,he and his fa- 
mily : becaufe the Lord faith \ff theVvay bee too long for thee, 
thoufialt put it into mony and carry it > and Vohen thou commefl at 
the place, which the Lordjhall chufejhoiiflialtbeftoVe the money, 
for tyhatfoeuer thine heart defireth,&c. And againe,whereas it 
may feeme,that it was fufTicknt to doe thus once in the three 
yeares, becaufe it is faid , e^> the end of the three yeeres, thou 
Jhilt bring forth the tithe of all thine increafe the fame ycerc 3 ejrc 
We mutt for the right vnderftanding hereof, hauerecourfe 
to the originall law, by which, as hath bin fhewed,the tithes 
are appointed for an inheritance to the fons o{Lem 3 they de- 
dicating the tenth of them vnto God:now, if they were their 
inheritance, then no priuate man could haue any power, in 
the difpofing of them, more then the Leuite had power ouer 
the land giuento any other tribe for inheritance. I take it 
therefore, that the man thus appointed, to bring his tithe in 
money, had not any part of the worth of it in his power, to 
difpofe, but putting more hereunto, as was pi ouided, a fifth 
part,or more,according to Gods blefsing vpon him, hee had 
power in make prouifion ; and to eate and drinke here- 
of, and reioyce before the Lord, and to impart of it to the 
needy. For thrice in a yeere did the Lord appoint feafts, and 
willed them , not to come to his houfe emptie, but to bring 
eucry man according to (fods blefing vpon him y agift of his hand> 
to feaft therewithall. And for the tithe of the third yeare,I 
take it, that the Law hath none other meaning, then hath bin 
faid,i/*^ that out of the abundance of Gods bkfsing,as fome 
thing (hould be taken to feail: withall at the Lords houfe, fo 
priuately the Leuit & poore fhould be refrefhed herewith at 
home. Some hold, that the tithe of the third yeare was a 
tithe arifing out of the nine parts for charitable vfes,which 
queftion I need not debate any further hauing beene large in 
this point. 

Thirdly , touching things dedicate to an holy vfe,if any man 
(hall prefume to take them, & turne them to a priuate vfe, he 
ftealeth from, and robbcth God, according to that challenge 


of Tythcs, and things dedicate, 

! 377 

made by the Prophet, faying : Tee have robbed mee 3 andyct fay > 
Wherein haue W? robbed thee ? In tithes and offerings. And the 
fame Law maketh things dedicate facred alfo, andfuch,as it 
is a robbing of God,to take them from the Church. For,£«f- 
ry thing(faith the Lord) feparate from common vfe whether it be 
man or beafi,or land 3 vs mofl holy to the may not be fold 3 nor 
{ redeemed. And it is deftrud ion to a man, faith Salomon to de- 
uoure that, which isfan&ified,& after the vowes to enquire. 

What is to be thought then of I impropriations, whereby 
both glebe andtythes of many townes, are taken into the 
hands of meere Lay-men , iome fmall Vicaridge or penfion 
being allotted to the Minifter ? 

I cannot with beating of my braines deuife how to excufe 
thefevfurpers from facriledgejOr robbing of God,and there- 
fore many thriue thereafter that haue them. True it is,that 
the firft: authors hereof, haue the heauicft anfwer to makers 
being directly guilty of this finnc,but thisisnoexcufe,euen 
for fuch as haue purchafed impropriations,knowing the very 
glebe lands to be dedicated to God, and by gift voluntarily, 
bunrreuocably made holy, and that tythes,as in themfelues, 
holy by originall inftitution,whichifthey were vnknowne, 
the cafe were otherwife. They therefore that finne leaft this 
way, offend fir ft by confent vnto their predeceffors,Church- 
robbers : for if thou didft not thinke it ]awfull to buy and ftl 
thefe things, & to alienate them from holy vfes,wouldft thou 
meeldle with buying them in the fame manner? Secondly, 
they offend, by impoucrifhing the Miniftersof Gods Word, 
to their great difcouragement, taking their things, vnto 
whom they ought to communicate their ownethings. Third- 
ly ,by vfurpingthe Minifters duty, vntowhom,asit proper- 
ly belongeth to minifter about the holy things, fotopoflefTe 
things hallowed and dedicate, for which it may be faid vnto 
them,as the fpirits faid vnto the Coniurers^iV/w/^w, and 
Paul : but who arcyec ? Fourthly , they offend by opprefsion, 
taking the ty thes of the people for nothing, hiring for fmall 
peniion fomefimpiecheape Sir Iohn 3 vnder whom the people 
perifh for want of knowledge. 

What is to bee done then by fuch as haue thefe things left 






9. 1: 




The eighth Commandemem, 

them for inheritances by their parents , and want all other 
meanes ofliuing ? 

In my opinion , their fafeft way for clearing and vnclog- 
ging their confidences, is either to dedicate themfelues vnto 
God, if they can by ftudious endeauour attaine toanyfuffi- 
ciency , that they may be worthy of a Minilkrs liuing,and 
for hjreafter leaueittothe Church: or if they beevnapcto 
learning,fel it at fome indifferent rate tofome fufrkient Mi- 
1 niller, that may, & will not only for his owne time performe 
the Paftorall duties , butalfo entaile the tithes in fuch man- 
ner,that all conueyance of them fhail bee voyd,other then to 
a Minifter, who (nail difcharge the Cure. And fo it is like, 
that the Minifters in poflefsion.,will ft ill breed vp their fons, 
or other heires to fucceed as well in Officio, as in Bmeflcio. 
Nay moreouer it is not improbable, that vpo fuch condition 
impofed, the Miniflers poltefsing thus aspurchafers in Lay- 
fee, & yet being bound to all Church-performances, will be 
content to conuert the Ty thes into Church- fee , referuing 
onely the Patronage to themfelues and their heires ; and fo 
in proceiTe of time the Church may bee reinuefted in Gods 
right,thorowout many -now wronged Pariflies in this King- 
dome. Deepe iudgctnents may perhaps propound other more 
plaufibie or paifablc courfes ; I haue made bold to call: in the 
mite of my weake vnderftanding , but feruent wifh : not fo 
much, I proteft , for the enriching any of our profusion, as 
for the reltoring God his 6wne,and the disburdening many 
deteinors of fo heauy a load of linne. In this, or any other 
probable courfe for rellitution, there will,I tyrant, be to the 
reftorers, fome ioffc of worldly wealth,butit willturneto 
great gaine, iML.of a good Confcicnce, which will feaft the 
euery day, wheras thou canft not but lofe this way {till,clea- 
uing to that vniufl: gaine, offenfiue fo many way es , as hath 
bin ihewed. Oh that God would giue power to thefe words, 
that they might enter into mens hearts,andneuer ceafe fpea- 
king there, vntill they difpofe themfelues to ceafe from rob- 
bing God, and make fome rellitution of thefeholy things; 
i meaner perfons doing as hath bin faid, and the greater which 
| haue thoufands be(ide«, extending their bountie , reftoring 


Of Impropriations, and 'other dedicate things. 


freely to the Church, andfparing from many fuperfluities. 

Wh.t is to be thought of religious houfes and lands, which O,,^ 
in times pad haue been giuen to Friars and Nunnes,&c. 

Thofe cages of vncleane birds were deferucdly dillblued, 

both for 

their own; 

impurities , as alfo for their original! 

! foundation.jbeingoutof blind zeale ordained to the mnintc 
| nance of idle bellies/uperftitious Ma(Te-mongers,andinua- 
ders of Tythes, which were due to the locall Pallors, and not 
to the fwarmes of mungi ell Fryars. And truly it were to be 
vvifhed, that the foorfteps and memorials of thofe Church- 
robbers were abohfhcd,and nor ftil prtferuedjby exempting 
Abbey lands from paying any Tythes. The Fryars had then 
fome pretences that i hey prayed for the people, & fometime 
preached to them alfo : but now the Lay -men that fucceed 
the Friars in thofe purloynerics, haue no (haddow of fuch 
pretence, but defraud the Church againft all reafon,anda- 
gainfllawto^sl haue caufeto thinke. Now as for the lands 
and Mannorsthus bellowed by ourdeuout Anceftors, I doc 
not lee that fuperftition did fo infeparably iticketothem, 
rharthey might not at the fuppreilion haue beene diuerted to 
(ome better publike vfe for the C hurch or Common-wealth, 
at lead:, fome large portion of them. But of all in this kind, 
molt !audable is their worke, that haue conucrted any fuch 
lands and houfes to the maintenance of ftudents in good lear- 
ning, which way grow vp, as profitable plants in the Church 
of God. 

S&cft. ico. What is heere commanded? 

Anfw. To doe to all men at f Vtould thcyfiouldjioe to me, and 
h 'diligent fames -taking to get mine wnc lining, in that eft ate of 
hfe 3 to tyhich it pleafcth Cjod to call me. 

Explan. Haaing been fo large already in fhewingthefin, 
it doth more eaft'y appeare,what the dutie according to this 
law is And this inbriefe is fet downc by ChriiY, To doc to all 
men, as ye would that they flioulddo toyon.-znd that is in the exe- 
cuting of any office, in buy ing and lending and bo- 
rowing 5 and in giuing and taking, &c. 

In excuting any officers of a King,or a Iudge,or of a Ju~ 

Of Re'iyons 

MaitB' «,i 2 


Lcuit. 19.5* 

The eighth Commandemem. 

zjn buying 

3, To Unci 
Luke 6.3 5. 

2. Kings 4. 


Exod t i2. 
Vcrfc 14.15 

fticer,&c. without refpe&ing the perfonof the rich,or fauo- 
ring the perfon of the poore,doing iuftice betwixt a man and 
his neighbour, cuen as thou wouldeft haue it done vnco thee, 
if thou wert to be iudged,and therefore (hutting the eyes a- 
gainft kindred in the flefh, acquaintance and greatneflTe, and 
thy hands againft bribes. I n doing the office of a fte ward,or 
collector ofanyduties,taking no more then the due. In do- 
ing the duty of a matter, to allow feruants things conuenient, 
of a feruant,to be faithfull in doing feruice, and euery other 
office,dealing iuftly,though power be in thy hands,toaduan- 
tage thy felfe in doing other wife. 

2 . In buy ing and felling,thou muft do as thou wouldft be 
done to, not feeking to liue out of other mens lo(Ls,but fel- 
ling according to the worth of the thing,andno more,and in 
buying,giuingaccordingly,asthe Lord hath by Lawproui- 
ded, Leuit.i^. 

3 . In borowing,and lending to the needy,lending freely, 
as thou wouldeft gladly borrow, if thou wert poore and nee- 
dy, and as is commanded > Lend freely J ookwg for nothing againe; 
no,not for the thing lent, being but fome fmall fumme, w'hich 
thou canft wellfpare : and if thou canft gratifie any neigh- 
bour without thine owne hinderance by lending, to doe this 
freely alfo for loue. 

Againe,ifany thing be lent for gaine, which we cal letting, 
not to exacl: vpon any man, but to cleaue to this rule : and if 
thou boroweft,be carefuil to pay againe,notonly at the time 
appoynted, but by continual! prouidence againft that time ; 
and if thou haft not otherwife wherewithal!, fell fuch things 
as thou haft, so fatisfie thy creditor, as the poore widdow of 
the Prophet fold her oyle. If thou findeft ought of thy neigh- 
borSjif the owner may be knowne, thou muft reftore it, as is 
by law prouided : Thou fimlt not fee thy brothers oxe y nor hUajfc 
goe aftray, andVvithdraw thy felfc from them y but fli alt bring them 
againe to thy brother ; and if thou know him not, thoupult bring 
them to thy houfe 3 vntil thy brother fee keth after it y & fo flialt thou 
do with all loft things of thy brother. If any thing be comitted to 
thy truft, not by any deceit to beguile thy brother of it, but 
to deliuer it againe, when it fhalbe required. If thou haft hi- 

Of lawful! Callings. 


red any thing, and it perifh, or bee hurt vnder thy hand,thou 
muft make it good. If thou bceft any. way wronged,not to go 
to law,if by any other means thou maift be reftored, and not 
for triflesjfor we muft rather depart from our right in fomc- 
thing.efpecially where the Gofpel is fcandalizedby conten- 
tious brabbling among Chriftians , according to the Apo- 
ble ; Why rather fuffer yee not Veron% ? \b hy rather fu ft aine ycenot \ t Q>r $ - 
harme ? And as we reade of Abraham 3 k)mx toauoid contenti- 
on,yeelded vnto L^being his Nephcw,from his right. And 
if we be conft rained to go to I aw, then not to profecute mat- 
ters inmalice/eeking the hinderance,but the reformation of 
our aduerfary, & recalling him from his error,if it be a cri- 
minall caufe; & faire recouery of our own right, if it be a ci- 
uill caufe. 4. In giuing and taking, doe as thou wouldft be 
done to, in mercy relieuingthe poore withclothing,meat & 
drinke, and other comforts, according to his necefsity. The 
phre religion and vnde filed before God, is to vtftt thefatherleffe & ' i*^, j 27 
Widdotyes in their adnerfity : So that he which performethnot 
this duty, hauing this worlds goods, hath no true religion in 
him': yea, he hath no loue of God ; for , If any man hath this 
Worlds good 3 and feeing his brother in Want Jhntteth vp his com- 
panion towards him, hoW dWelleth the Une of God in him f yea, 
he hath no faith ; for .faith Without workes is dead, yea, he hath i 
no fure foundarion ;for, the rich arc warned to bee rich in I 
good workes, to be ready to diftribute & communicate paying -up 
inftorefor thtmfelue$ 3 a good foundation : yea, hce hath ro con- ; 
formity withGod,as the child of God hath: for,^£<W, faith 
the Lord, to them that hate yon, that yes may bee the children of 
your father which is in heauen. Now that this duty may bee j 
rightly performed, it muft be done liberally, according to a ' 
mans ability ; fox>he that fovpeth liberally 3 Jhall reape liberally ,& 2 Cor 0.6 7 
with all chearefulnefle,and not grudgingly ; for,GW Uueth a 
chearcful giuer . And for taking,there muft be no more taken 
then is giue, neither muft they aske,& rcceiue almes,that are 
not preffed hereunto by necefsity : labour muft not bee neg- 
lected^ an idle,loitring vagrant life entred vpon,for this is 
tG breed a confufion, & to hinder the poore indeed, & to rob 
the fpittle. And thus much of following the rule,which hath 



1 Tim.6 J7 




Kuki efobe- 

i Gor # 7,2o. 



I Tim.6 (5, 


The eighth Commandzment. 

Kin embraced, euen amongit. the heathen by the law of Na- 
ture, Quod tibi no?: vis fieri, altcrinefeceris : Infomuch,as that 
Alexander Setter m, an heathen Emperor of the Romans,cau- 
fed it to be written in all op~n places, & market-places, that 
it might bee continually before the eyes of all people ; That 
Which thou Wouldcft not haae done to thee , doe not to another man. 

Now, tiere is further added,as afpeciallmeanesto inable 
Vnto this duty:&r diligent patnes taking ,to get mine owne lining, 
in that eft ate of life, to which it pleafeth God to call me. 

For that we may doe the duty of this Law : wee muft firft 
be inalawfuleftate & calling, according to the precept ;Let 
cnery man abide in the fame vocation, therein he Was called: & as 
a remedy againft dealing , and as a meanes to inable vs to 
giue to the needy, it is faid, Let himVeorkzWith his hands, the 
thing that isgood.'Ca that thy calling mufl be good and honeft, 
otherwife what thou gaineft hereby is ftollen, and if thou 
gitieft, it is not accepted : it mult be profitable to Church,or 

Secondly, thou muft be diligent herein : for, In the ffccat of 
thybro\\>(faith c ^ e Lovtythoxfialt eat of thy bread vntil tlooii re- 
turneto the earth. Diligence was at the firft enioyned Adam y 
when hee was fet to drefle the garden. The Lord himfelfe 
(though a moll: omnipotent e(Tence,and pure ad) is in conti- 
nuall action, ruling all things;the Angels haue wings, to ex- 
pre(Te their diligence & celerity ; the Sun, Moone, and Stars, 
with ail the heauenly orbes, are al waies in motion \ and the 
fmalleft creatures,the very Bee,& little Pifmire,are diligent 
in their kind, all which teach man diligence in his calling. 

Thirdly, thou mult be content with thy prefenteftate \ for, 
godlineffe ps great gaine With coxitentution. Difconten^be fides 
that it is ingratitude againft God, is a ground of all vnlaw- 
fullpradices,to gaine more,andcooleth,and kils the fpirits, 
from the workes of our callings: but contention ftayeth 
from that, which is vnlawfull , and puttethlife into our ho- 
neft labours and endeuours. 

Fourthly, thou muft bee frugall and thrifty , tofaucthat 
wherewith the Lord hath blefled thee, notfpending it vnne- 
cefTarily vpon vanity , nor looting it through neglect ; The 


Againfl falfe Witmffcs. 


• thoughts of the diligent do fur el) brine alundrncc : fothat a man 
i by thrift,hauinginreafonablc (bit enough of his owne, fhall 
not need to gape after other mens goods.but may haue wher- 
withall to giuc to others. 

Laftly,thou muft be conftant toperformeall thy lawfull 
promifes: (or\Wh0fitaU dwell of the niofl High? \>[& x s % 
He thatfweareth to his owne hinder anee ,and chtingcth not : or, if 1 
hte makcth any fpecch, or promife of doing any thing,to the 
bent lit of another : For,hethat boafleth of filfe liberality, is liki Prou.2 
cloud } s, and Wind Without mine. He bringcth poore men into a 
vaine hope of fome benefit to be receiued, but doih nothing, 
or he makcth a (hew before others^as is the manner of many, 
fee ming good and bent riciall,and making faire promifes; but 
in dce,c\s lean: of all,they fl;all hauc reward accordingly. 

J^vcfiico, Which is the ninth Co in man dement i 

Anfw. Thoitfljdlt not bear e falfe Witncs again ft thy neighbour 

SSffi* ior. What is here forbidden ? 

Ahfw '. All falfeW'itnes bearing, 'which is firfi : filfc accufng,and 
Vfitnefiwgagainft our neighbor before a lut.gc .2 .By fandring and 
backbiting,^ by all readme s to hearken tojueh falfe reports. 3 .By 
flattering and foot hing any for aduantzjgt rgahifi the truth. 4. r 2>y 
lying, or telling any vn truth againfl our confeience. 

Rxplan. J n this Commaundement, the maine intent and 
fcope is , to prtferuc the rood name of cur neighbour , and 
our owne credit and good name : for,by falfe witnessing and 
lying, as our neighbours difparzgement is fought, fo a mans 
owne is procured. The maine (Inne therefore here,is vninft- 
\y , or out of malice, to detract from the good name of our i 

Fii ft, I fay, vniuftly,.becaufe fomctime a man is fo bad and j 
notorious , as that hee which fhould gee about to maintainc j 
his credit , frould endanger himfelfc of the w r oe to fuch , as 
iuftific the wicked. Of fuch like it is iuft and right for a man, 
according to their ceferts, to complaine, cither before God, ! 
a& "Dauid did of z/fchttophel and 'Deeg, who had moft noto- l Kin** 
rioufly expreffed their malice; and as£/*;^didagaiftthc j 

Ifrac- I 



3 84 





1 King* 22. 

Vtiutl ace 14- 


The ninth ComntAndcment, 

irraelitcs,who had killed the Prophets, and broken down the 
Altars : Or before men,as Taut doth of falfe teachers to the 
Galatians; and fo doth Teter and (tide, giuing themdifgrace- 
full names, that others might take heed of their company, 
and being infe&ed by them: or before themfelues in publike, 
as /Wcalleth the Galatians foolilh & bewitched. And Efay, 
the Ifraelites , princes of Sodome,and people of Gomorrah. 
Or laftly,in priuat reprouing offenders (or, Thoujhalt rebuke 
thy neighbor for his fault, and not fuffcr him to fin : and if he hea- 
reth not thee, tell it to the ChurchSzith Chriftjcomplaine to the 
Gouernours of the Church, from whom he may receiue due 
cenfure. But it is offended in making fuch complaints vpon 
any,either if it be but vpon coniedure,and not apparant cer- 
tainty, or in doubtful I actions , that may haue a better con. 
ftrudion,or out of malice , orvaine-glory , feeking by the 
difgrace of our neighbour , to bring our felues into credit : 
Orlaftly, being in as great, or greater fault our felues : for, 
Hee that U without finne amongftyou, faith Chrift, caftthefirft 
ft one at her. And hypocrite 3 c aft fir ft out the beam \X>hich is in thine 
owne eye, and then ft) alt thou fee more clear ely, to caft the mote out 
of thy brothers eye. 

The finne againft this Commandement therefore , is vn- 
iaftly to detract from the geod name of our neighbour , by 
any meanes. 

Firft,by vniuft and falfe accufations,and witnefTing before 
any Iudge : If any doth thus, the Lord prouided, That hee 
Jkouldby the Judge be done vnto,as he had thought to haue done vn- 
tohis brother: & where it is concealed from men,God will be 
auenged,as in Naboths cafe againft Ahsh & fezabel. This is a 
double moil: hainous flnne, a mod hie degree of taking Gods 
name in vaine, when in his prefence, before his Vicegerent, 
the falfe is witnerTed , and the height of finne againft this 
Commandement. Secondly >by accepting of fleighty witnes 
againft a man , and the Iudges proceeding hereupon in fen- 
tence of condemnation: for by Gods pofitiue law,there muft 
befufficient witnes of two,or three : wkenTiUte proceeded 
to iudgement againft Chrift in this cafe, he made himfelfe as 
guilry,as the Iewesthat falfely accufedhim. 

Thirdly, [ 

Lsfgainft flattering, lying, ejrc 

Thirdly byflinderingand back-biting: for, Thonjhalt not 
walke about Voith totes, faith the Lord. It is noted, as one of the 
properties of Gich as are giuen ouer to a reprobate fenfe, to 
be back-biters ; and much in complaining againft this is the 
booke of the Prouerbs. Such arc worfe then deuouring beads, 
ani foules, making a prey of men cuen whilft they liue : where- 
as others deauoure onely dead things . Hee that hath an ill 
name wee fay is halfe hanged, the back-biter therefore that 
raiferh an ill name is halfe an hangman to his neighbour , 
poyfoning, as with dead Cantharides , with his venomous 
tongue, the boxe of precious ointment, of his neighbour, which 
is his chiefe treafure, and with the fliarpe Rafor of his tongue, 
cuceech his throat, and pierceth his fides, as it were with 
fw ordssn J fpea r es. 

And yet this is a common pra&ife in thefe miferable dales, 
out of the fame founiaine, as to fend forth the fweet water of 
bleffing God, fo the brackim water of maledi&ion or (peaking 
euill of our neighbours. But fo much as thou falfly detra&eft 
from thy brothers good name before men, is detracted from 
thin? before God in hepwen, to the. razing of it out of the 
booke of life which he hath written. 

Fourthly, to haue a mans eares open to receiue falfe ru- 
mours and talcs againft a neighbour : For, Thoufhalt not re~ 
ceiue a falfe tale, faith the Lord. The flanderer is as the thiefe, 
he tint hearkens to him as the receiuer : for if there were not 
fome which delighted to h.are and fo did giue encourageaient, 
there would carrier of tales. 

Fift'y to be long-tongued, and bee ready to blaze abroad 
the infirmiries and flips of others : for hee that is not car- 
nail, like ffmael, after the flelh, but fpirituall, doth reftore 
fuch by the fpirit ofmee^enes. The man ofvnderftandtng mil keepe 
Offence; hee is a foole thatfeekcth thus to difgrace his neigh- 
bour : He that is of a faithf all heart, confealeth afecret ; heois a 
flanderer that difconereth afecret* 

Sixtly, in the heart to thinke, and iudge ill of our neigh- 
bour, without apparant caufe, or for fome infirmities to paffe 
fentence of iudgement againft any man- for I vdgc nothing, faith 
the Apoftk 9 bcfore the time, -when the Lord ml lighte things that 

D d are 


Rom, 1, 30. 




Gal.6.1. 1 3< 

Hard fw mi 


1 Cor.4 H 


{ 38* 

V&me glory. 

i Tim,6.4. 



The ninth Commandement. 

arehidindarkenci. He is made fubiect hereby roGois inclge- 
ment that iudgeth an other man. 

Scuenthly, tobepoflefled with vain-glory and fe]& lone,. 
which is the fountaine of all difgrace doing vnto our brother : 
as EUJj Dauids elder brother, out of an high conceit of him - 
felfe and of his owne valour, made bafe account of his youn- 
ger brother Dauid % and extenuated his worth. When a man 
is puft vp faith S. Pari, hence commeth ftrife, enuy, raiting, e- 
uillfurmifwgs. Wherefore, Let another man praife thee , laith 
Salamon, and not thine owne mouth. Such is the bafeneffeofa 
proud mind, as that itwill build vp the owne credit, with 
the mines of an other mans, and vat nidi it felfe oucr with 
oyle preflfed froai an others credit, euen to the vtter fpo-- 
ling and tearing of it in pieces. As he that without confei- 
ence (eeketh to inrich himfelfe out of an other mans goods : fo 
is he whofe tongue runneth ouer the world, to rob his neigh- 
bours of their good name, and to make all other men no body, 
that himfclfe onely may bee feme body, it was a fpeciall 
marke, wherewith the fails teachers amongft the Gal.itians 
were branded. 

Eightly, to Matter and foothe men contrary to the truth 
for aduantage, praiflnghim, that is, or may be beneficiall vn- 
to thee, or into whome thou defireft to infinuate thy felfe for 
thine owne benefit , when he h not worthy any fuch praife, or 
when the contrary is true of him. As if a man fhould praife 
j him for liberall , which is vainely prodigall, orcouetoiu; for 
wife, and vndcrftanding in fuch things, as wherein hee hath 
little or no skill; for dcuout and holy, when hee is negligent 
■i of holy duties,and prophane ; for difcreet, wfen he his Machi- 
J auel!-Iikc politique; for humble and familiar, when he is bafe, 
] &degenerous;for ordering himfelfe well'in all things, when 
J heedoth palpably am iffe in miny things; and like Gnat ho in 
in the Comedy, fwearing it to bcrtruc, that Thrafo faith, how 
falfe foeuer . Flattery is called in Hebrew ChaUc x fignifying 
cither blandus, fmooth, and moltisfofc, becaufe the flatterer 
vfeth fmooth, and foft fpeeches; oxdinidcre, to denide,be- 
t cau r e. in flitter ers,,the tongue isdiuided from the heart. So 
that flattery is.thc framing of the tongue to fmooth fpeeches 
f agakft 

K^i gairfl flattering, lying, &c< 

againft the confcience to curry fauour with a man , in fome 
worldly rcfpect , or as Auguftine hath defined it ; Eft [a 11 act 
la tide [eduttio : *A [educing by a deceit[ull praife. In the new 
Teftament it is called tvM9*rrU, fycophanlle , from a decree 
made amongft the Atticks , that they fhould bee punifhed, 
that carryed figges out of the countrcy , and if any man 
could detect them, hee was appointed a reward, whence 
it came to paiTe , that many promooter-like perfons accu- 
fedmany, and fometime falfly , pretending to bee beft com- 
mon-wealths men, and louers of the couotrey, but inten- 
dingthtirowne gaine by oppressing others, likemoftof our 
Informers, and Catchpoles. Now of flatterers there are foure 

Firft, fome flatter to circumuent others, that. they may the 
mo-ecafily arfeel: their malicious proieds*, as feab dealt with 
extf£wf masking him how he did, or vfing fomefuch kinde fpee* 
ekes vntohim , but with his hand fmote him, that he dyed : as 
Sauls feruants flattered Dauid , commending it as an high fa - 
uour to be the kings fonne in law , that he might bec intrapped 
aqd indangered. 

Secondly, fome flatter, by commending beyond all meafure, 
for their owne priuate benefit : of fuch it is (aid ; He thatyrau 
[cth his friend With a lend voyce, rifirtg early in thcmorning,itJJ)atl 
■be counted [or a curfc vnto him. 

Thirdly, fome flatter fojs that for the pteafing of fbme,they 
care not how they detract from and difgrace others , with 
whom they arc at enmity , or whofe difcredit, they account 
their owne credit. Thefe are tale-bearing flatterers 5 whofe 
words as the wifeman hath it, goe dorvne into the bowels o[ the 

Fourthly, fome flatter by fpeaking things pleafing , when 
their duty is to roufc vp the fleepy fpiritsof men, by cry- 
ing aloud againft their finnes , thundering out Gods iudge- 
ments due therefore. Thefc fow pillowes vnder mens 
elbowes , and daube with vntempered morter,' and aftorme 
of Gods iudgements is threatned both againft it and 

Ninthly, andlaftly, this law is broken by lying, which is the 
Dd 2 ' fpeak- 

38 7 

2 Sim. 3.17. 

Pron.17.74, I 



dga'infl 'yixg 



The ninth Comnundement. 

fpeakingof any thing contrary to truth , againft a mans know- 
ledge, with an intent to deceiue. 

Firft , againft a mans knowledge, becaufeif vnvrittingly an 
rntruthbctold, it is no lye, and if a truth be told , the perfen 
telling it, thinking it falfe, it is a lie in him, for, mentiri, to lye, 
is,as fome deriue it, contra mentem ire ,to go againft a mans mmde, 
and knowledge. Otherwife a man receiuing a report from 
another , and telling it forth , without any fault on his part, 
fhould be a Iyer. Whereas mendacium, a lye, is menda, a fault, 
it is 4 5 -y'/&f, in Greeke; quafi yivys, as a flying, becaufeall men 
naturally flye,and hate lyers. Ariftotle deriueth it of 4**70?, vu 
tuperandns, tobee difpraifed^nd Plato 3 of iv'Jhf, fleepjng,becaufe 
he is afleepe in finne , that trades in lying. In Hebrew it is, 
^K iniquity. 

Againe , if a truth bee told againft the knowledge of the 
teller, it is a lye, for it is not that which a man fpeakcth, 
but the manner how he fpeaketh that maketh it a lye , accor- 
ding to the defcription of the Pfalmift ; They fpeake deceit- 
fully euery man with his neighbour, and Jpeake with a doMe 

Lyes amongft the ancient haue beene diftinguifhed in- 
to three forts ; Offtciofum, perniciofum, iocofum. An officious, 
a pernicious, and a iefting lye. The officious is the telling of 
an vntruth , meercly to faue a mans owne life , or his neigh- 
bours , or their goods , or their frcedome and peace , with- 
out intending any hurt vnto another. This kinde of lye 
hath found fanourers amongft the ancient. Origen defen- 
ded it , and G'ngory held it to be lawfull vnder the old Tefta- 
ment , wherefore he faith that the midwiues lying vnto Tha. 
raoh to faue the children of the Hebrewes were rewarded, 
God made them houfes. The Prifcilianifts held this to be law- 
full, and Co continued vndifcoucred in their hcrefie a long 
time, wherefore Confentim feigned himfelfe a Prifcillianift 
to difcouer them * but it is reproued by ^uguftim , efpecial- 
ly vpon this reafon , if it were lawfull to purfue a lyQ with a 
lye, thsn robbery might bee purfued with robbery, adultery 
with adultery, and one finne with another. This officious lye 
was the common refuge of holy men in their dangers, cf c^f- 


Lyigainft lying^equiuocatiom &c< 

braham otlfiutc, of Rebecca } o£ Iaacob, oiRahab, and of fcbtt, 
inthehotteltof the zealeofGod. This hath cueryct beene, 
held a (nine amongft founded Diuines, who haue excufed 
Abraham 2nd Jaacob, rjrcjvom being guiltie hereof. Abraham, 
for that (he was his Sifter, jaacob for that hee faid Propheti- 
cally, I am thy firft bornciT/^., and Taul, for that he alfo (aid 
Prophetically, f know lum uH to bethehigk Priefi, feeing the 
Prieithood after ^Aarons order was at an end in ChriiT. It 
is extenuated and lelTencd indeed , the lefle it breaketh the 
ruleofloue: for this is the mains reafonwhy lyiog isfinful], 
and vnbefeeminga Chriftian, becaufc ^e are members one of 
another, and by lying wee deceiue and beguile one another, 
like Grangers, yea like enemies. Hence it is, that thelye*be- 
fore mentioned , though they be recorded in the Scriptures, 
.yet they are not taxed in tho r e perfons, becaufe it was to fauc 
life,not to deftroy 5 to fulfill things pleafing vntoGod, not 
againft his will. 

i. The pernicious lye, is the telling of an vntruth to de- 
ceiue, and to hurt a mans neighbour, either for fome bafe 
gaine, or out of malice. This is a common practice amongft 
tradesmen, and buyers and fellers ofall forts, and amongft 
Sycophants before fpoken of. But it is anefTentiall proper- 
ty of the Diuell, and makes them the children of the Diuell,at 
which all GSould quake and tremble, Hee is a Iyer fiomtlx be- 
gmnm g y and tke Father of lyes. Hedeceiued Adam and Euah, 
cotheVoeofvsall, hewasa lying fpiritiu the mouthof the 
falfe Prophets of tAhab, and is in due mouth of all fuch as 
fpeake lyes, 

5. Theieftingor (porting lye, is the telling of things not 
true for the recreation of the hearer, hauingnone other end 
of morality ; or it is to tell vntruths, to make a gull of the hea- 
rer, or tofport and pleafe a mans fclfeand his owne vaine g!o* 
rious humour. Thus letters make a pra&ife of lying and fin* 
, ning, whileft they exercife their fcurrilous wits, in telling 
I ftrange muemions pf their owne which be moft faife. And 


the ouer-witty rakehels of thefc tares, who deuifing and 
kprcacung fajfe neve«, account it the btft fpon to deceiiic 
[the crcdilous and fnup^thcy are all lyars, and fct a worke 
1 D d ^ of 





i King 
Aft 5. 




The ninth CommAndtmtnt. 

of the Diuell : and to be ranked with them are vaine trauellers 
and praters, which mcerely out of vanity becaufe they would 
fay fo nething, fetfuch things as they haucfeen or heard, vp- 
onthe tainters, ftretching them mod palpably beyond all 
credit, or coying incredible things out of their owne myiit, 
that neuer before faw any light : it is not fo with my dw>!og:'es, 
riddles, and parables, hauing good and vfefull moralls;°for 
they are none other but parables, themore plaincly and effe- 
ctually tofet forth good things, 

And vnto thefe may be 3ddcd an other kinde of lye, which 
may be called /ko/w?^ a varnifhing or colouring lye, to hide, 
and couer oucr fome (in after that k hath beene committed, 
as Gebe^a fought to colour ouer the matter to Efifiab his mai- 
fter, C*yi\ig,thyfert4Mt went no whither, and Ananias and Saphr- 
ra fought thus to colour ouer their /acriledge, but it turned 4 
to their greater flnne. Thisistolaya plaifler lenitiue vpon a 
corrupt fore, making it the worfe, and the couering of bad 
feed with earth, making it to grow the rather. The fin, which 
was but fingle before, is thus made double, becaufe the party 
finning hauing thus falued it, hath no further care of beiW 
purged by repentance, and amendment , and deludethiuftice! 
fothat all meanes of reformation are taken away. 

Ought a man therefore being examined of a fault worthy 
of death, or imprifonrnent, or other punimment to confefle it, 
if he be guilty ? 

Doubtlefle he is either to kecpe filcnce, and then his an- 
fwermay be, non tenereox retyonderty or elfeff he will an- 
fwer pofitiuely, he mult profefle his owne innocencie, or con- 
fefle his owne guilt exprefly. 

OutofaneceiTiry ground Jojhua cxhotteth «^fWtocon. 
fe(7e his theft ; My fonnc giuc glory vnto God, and tell thejratbr 
Co that, as thou makeft confeienceof giuing Go J glory, thou 
rnuft not in this cafe deny but confefle tae truth whatfoeuer 
thon fufifer, feing thou art worthy. 

What if a man bee called' in quefHon -for his confefence, 

! and religion, the acknowledgement whereof will bring him 

f 11 danger vn worthily, may hee not denye it for his owne 

fafety, keeping his heart right before God, feeing he is in- 


i-Againfl lying.equiuecdtions &c. 

quired inco,not for the edification of any, but for his owne de- 
itru&ion ? 

No ; hce may not deny it , as hee would nor bee dem/ed by 
Chrift before the Father : for , hee thatdenyeth mee before men, 
faith the Lord, / Will deny before my Father Which is in Htaucn. 
Hecrein Peter fell grkuo'jfly,and therefore being conuer ted, he 
indeauourethto ftrengthea others againft the like falls, willing 
them to bee ready dwayes to glue an anfwere to euery one that af- 
kethyon a reafon of that hope, that is in yon. So that a msn mull 
not onely deny with the Pr ifcilianifts,h is religion but when like 
caufe is offered in the middeft ofgreiteft dangers, with Paul,to 
confefle themaineofhisbeleefe-as nature bin deth him dill not- 
withftandingincircumftances, and other quiddicies, he may be 
filent for his ownefafety. 

May not a man by equivocations , or men 'all refe nations 
blindfold the truth,to faue himfelfe from danger ? 

Thefe are deuifes fetcht from hell,and therefore to be auoy- 
ded by all fuch , as looke for heauen : Equiuocating js fpeaking 
in words of a double (enfe, but yet fo, 3s that we would haue it 
taken contrary to the truth of that*, concerning which it is 
queftioned. The Diuell is ihe firft. Author heereof , he deed- 
ued our firft parents by his equiuocations , for which Chrift 
calleth him a Iyer as hath beene mewed : for both Dti 3 Gods 
had a double dn r e,thcre bcimfuperi and inferiSuch as be called 
Gods in he II beneath, as in heauen aboue, and Jaifjtoiw, feientes, 
\nomng,\v\vc\\ is sts well by experience^ by theory .or conrem- 
plariue vnderftanding. And euer (ince the Diuell hath made 
equiuocating his ordinary phrafe of anfwering fuch as feeke vn- 
to him. 

When Julian confulted with his Oracle at Delos , Delphos, 
and Dodona, beirg to fight againft the Perfians : it was anfwe- 
zedfimnes dij decreuimw trophies , cyfpolia Thera 3 iuxtaflum- 
um dxcere : <tAll Wee Gods haue decreed to carry the twphees, and 
fpoyles by T nigh to the finer-, Thera being the name 
of a place in Iuliaus Empire ,i\\d the name of a riuer.that runneth 
through Aflyria , in the Perfian Creeke , fo that the victory 
being gotten by the enemies , the prophefie was verified , and 
•hee deceiucd by equiuocation. In the dayes of lnftitian y 
I Dd 4 it 

f 391 
iPtr.3.i 5 . 

Que ft S 

Aga infl e- 






The ninth CommAndement. 

it was foretold by the Diuell , CMnndum cum prole pcriturum 3 
that Mundus, or theVeorldyvith the ojf-fprtKjrJhottldperifl), info- 
much, all expe'&ed an end of the world, but one Mundm with 
his fonnes went to the warres, and were flaine, thus the Prephe- 
fie was fulfilled. In the dayes of Valens, hee foretold that one 
whofc name began with thde foure Greeke Letters 9. «. e. A th, 
e. §. d. ' Chould reigne next, of which fort there were many, 
which was die occafion of Vdins his tyranny againft man v. 
And many fuch like inftances more might be giuen. When A- 
rins pre r UTied thus by equiuocation to deceiue,he was punimed 
with a miserable death , voyding out his very bowels vpon tlie 
ftoole. And yet this is an ordinary practice amongft lefuitcs. 
defending it alfo from the bed examples of Chriil and the Apo- 
ftles. Whereas they doe herein moil: fouly blafpheme. For 
though Chrift were mifunder flood of the woman of Samaria, 
touching the water that he fpake of, and by his Difciples touch- 
ing the temple that he could deftroy,and raife vp a^ainein three 
dayes, ye* he had nomeaning to decdue by thus fpeaking, but 
to remooue their minds from camall to fpirituall conceits, be- 
twixt which and the Iefiiitcs equiuocating , there is no more 
proportion,then betwixt hcauen and hell. 

And the fame is to be faid of the Apoftles , fpeaking wordes 
that might be taken two wayes, or in two diuers fenfes : Men- 
tal 1 referuations are fuch anfwers,as wherein fome claule is refer- 
uedin the minde of the anfwercr,making the anfwere tree, how 
contrary foeuer the words are to the truth. 

For example, it being demanded , Did you not come lately 
from beyond thefeas? he anfwers, no, though he did, with this 
mentall referuation , to palTc into Scotland, Poland, &c. Did 
y©ufay or heare MatTc finceyou came into England ? hee an- 
fwers no, when he did, with this mentall referuation, I did it not 
to tell you. O (trange d^uice to mocke men, and God ; this is 
a degree beyond "Beelzebub s inuention , ncuer the like heard of 
before in any age. Be afhamed heereof, eucn ye firft-borne of 
Satan, ye Icfuitcj^vplcffe yc will take vpon you to be tutors to 
your owne. father. 

K^ig&infl lyings equiuocations, &c. 


What is hccrc commanded 




tntflnci of 

As much as in *ss lycthjo prefer ne the good name of our 
end our ovene good name 3 flopping cur ecres againfifdft 
retorts, andfupprefsing them, andMwayes, tymtfoeher comes of it 
fpeakmg the truth. 

8xpUru Firft, wemuft by alllawfuil meanes rmintainepur 
ovne credit, and a good name ; for proximus quifij; fibi, euery 
man is next to himflfe 3 and hee that will vfe fhat care which hee 
ought, to the preicruing of his neighbours good name, doth be- 
gin with looking to his owne. Yet, I fay, that we muft doe- ir by 
law full meanes , becaufc there be forne that doe ambire famam\ 
too earneftly feeke after credit and offend here by. 

It is vnlawfully therefore fought. 

Firft, by hypocrifie,as the Pharifees fought the praifeofmen, 
by pretending exceeding great godlintfTe , for which they arc 
cenfured by the Lord, to haue their reward : fo that if any feeke 
fame, by making a moft excellent fliew that he may be 
may indeed get a name before men , but he before 

Secondly, by flattery, as sAbfalon is haue flattered 
the-people, vfing all courtefle towards them, that fo hee might 
make away to the Kingdome -. fuch are fome courting Gal- 
lants now adayes , that v r e ail courtefie towards others, ha- 
uing moft proud hearts, and making mod: lowly fliewes \ thefe \ 
and the like , gtt the names of moft kinde Gentlemen , and I 
lowly , when they are proud , and mfinuare then Telues into 
men for aduantage, by thus feet in g vp their names amongft 

Thirdly, by the neglect of a mans duty , when he ought to 
oppofe himfelfe againft mens finnes , winking at theirf, and 
forbearing to cenfure them , when his office doth require it, 
that he may thus haue the report of afl honeft quiet man, Af- 
ter th's manner, to feeke and to obtarne a good name, and 
to bee well fpoken cf , is to bee infamous and # vile before I 
God, who h2th threatned fuch, faying; Woe is vntojou, \ 
Vehen all men fpeakl ^ € ^ tfyou , for fo did they to the f*lfe Pro- Lukcf5.?6. 


3 04- 

L aw full 
mme\ of 

I Sam.230. 

The ninth Comwandement. 

Matih. 7.2. 

i'hil. 4 .S. 

Our duty to* 
wards our 
good nums, 

Rom.i.? # 

A^Sl^ 2. 

1 Ccr 8. < 

The hwfull meanes of getting and maintaining a good 
name, are. 

1 . To line well and ri^hteoufly : for the memory of the iuft be 
bleffed: but the memoriaU of the wicked fhall rot. Whatfoeuer 
good parts a man hath , yet if the re be any thing fcandalous in 
him, it is a flye in aboxe of precious oyntment,corrupting it all. 

2 . In all things thon muft endeauour to glorifie God : for, 
Such as honour me f faith the Lord, / Will honour them : feeke to 
maintaine and aduance Gods fame , and thou fhalt be fure of a 
good name,though thoufeemeft to be vile before Come Alicbot, 
as Dauid in dancing before the Arkc. 

3 . Thou muft fpeake well , as much as thou canft of other 
men .- for it is iuft with God as thou meafureft vnto others , fo 
that it mould bemeafured to thee againe. 

4, If there bee any other thing which is honeft , which is 
iuft, which is pure, which is worthy of loue, which is of good 
report , If there bee any vertue , if there bee any praife 3 thinke 
on the fe things . 

Now for the credit and gpod name of our neighbour, th^t we 
may doe our duty aright towards the maintaining hereof. w 

1. Wee muft congratulate with him for the go: d report 
that goethof him, as Saint Paul profefteth his ioy, for the raith 
of the Romans,whkh Was publiftjed throughout the Whole World; 
andlikewife towards other Churches and particular perfons. 
And if we be not likewifcaffe&ed to the good report that goeth 
of our neighbour, but doe contrariwife repine at it, as though 
fomething were heereby detracted from vs , as is the manner of 
many, we are far from maintaining his good name, as our duty 

2. We muft fpeake of the good things in our neighbours 
to their praife and commendation : as the Chriftians at Lyftra 
and Iconium,are (aid to haue reported well of Timothy; as Taut 
commendeth the chanty and forwardnefle of thofc of Ma 

3 . Wee muft conccale and hide the infirmities of oar 
neighbour, fparing to fpeake of them to his difgrace : for, tout 
couerethalltrefpaffes : and beare one another* burthen , faith tie 
Apoftle, and fo fulfill the Law of Chrift. Little care of the 




neighbours good name is in him, chat is ready to let abroach his 
weakne (fes. 

4. If any thing bee done by our neighbour that may hauea 
tolerable conftru&ion , wecmuft Co confrrue it , and not in the 
worft fenfe. This vstjs the charity of the reft of Ifrael towards 
theReubcnitesandGaditcs, on the other fide I ordan, which 
had fet vp an Alcar for a teftimonial, they fent firft vnto them to 
vnderftand the thing before that they begin to war vpon them : 
and Iofeph willing to make the beft conduction that hee could 
of Maries being with childe , determined fecretiy to fend her 

5. Againft all fhnJerous tales and reports againft cur 
neighbours credit , to flop our earcs, it is commended as a 
neccflary property in fuch, as bee inhabirantsof Gods holy 
mountains, n ^tonly, not to flander , but not tortce'ue afd'e 
tale againft his neighbour* And what loue is the re in fuch as be 
ready to hearken to backbiters,, vnL fie it may notorioufly or e- 
uidtntly appeare to bee no (lander. Wherefore thou mufl not 
on-iy not hearken to fuch , But reproue them , be angry with 
thcm',and make them knovvne,as mod odious perfons, going a- 
bout to rob thy neighbour of his principal! iewell , more worth 
then all his fubftancc. 

Whether miy a man to prefer ut his ownc credit, 
and to get him a good name> fpeake of fuch thinges, 
\ as are praife worthy in himfdfe , feeing- it is forbid- 
den $ Let another man praife thee , and not thins owne 
lip pes. 

This is to bee iudged of r according to the founraine from 
whence ic proceedeth , it it commeth from pride and felfe- 
loue, out of ad. fire to be famous, ani highly thought of, as 
it is in mod , it is to be condemned as pride ir ftlfe , which ma- 
kethaman hatefullto God and man,.bLtjfitcommethfiom 
necesfity, becaufe otherwife a rmn flia!l bee vniuftly in did 
grace through flanderous tongues , hecre is a time to (leke to 
naintaine his ownegood name : Thus did Paul iuftitfe him- 
felfcandtxtollhisowne gifts and labours; o-elfe becaufco- 
therwi<e fome afperfion Dull be caft vpon Go , 
thing flaodexous laid vpon his feruant, 

lof 1 1. 


Metier a 

man may 
praife hm- 

s g!o:y , f urr)C . 

1 to> 
hiu,. 1 

bd'g imputed to 


i Sain. I-. 

i K;c^,i?, 




The ninth Commandment \ 

bin, as if Samuel had nor flood forth to iuftific himfelfe , and 
to publith his vpright dealing in his Iudges Office : or lanV 
ly, becaufe othenrife fometime euen fucbas are of excellent 
defcrts might remaine vnknownc , and bee vfed as enemies, 
u'hen there is none elfetomake them knowne. Thus Obxdi- 
ah tdlcth Elijah to his oume praife , that heehidan hundred 
Prophets of che Lord, fifty in a caue, and fed them with 
bread and water : And NehtmUb fpeaketh much of tisgood- 
neiTe towards the Ie^reSj defiring the Lord to remember him in 

Laftly, the duty heereis , in all things to fpeake the troth, 
wrhatfoeuer commeth of it, not bee arTraidof the faces of the 
greateft, ftanding for the truth of the Gofpell ; not to fcareany 
enmity of man in iritnesfing the truth for the meaneft j not for 
feare of death or other punifhment , to deny the truth of any 
fact , making vs lysble herevnto. For thus, as lofaab faid vnto 
m , thou giueft glory to God , whatfoeuer becommerh of 
thee , othcru'ife thou aduanceft the Diuell the father of lies* 
Thou art a follower of God , as one of his deare Children; and 
though thou lofs tVnethirg heere , yet thou flult be rewarded 
an hundred fold : otheru'ife,as a baftardand impeoftbe DiuelJ, 
thou (hate with hip? be adiudged to hell-fire, as is the cenfure of 

gucfi* 103". Which is the tenth andlaft Commas 

Anfw. Thoxjbtlt not court r bp fag hfotn b§*fi j!m /h*ft tm 
: iQnrsy?}fe, r or hit firtegtft mr fat m*m % vorht? 
Oxe, r?er \m Aft* nor j»ytht*gfbAtis hkr 

£h!JI. 104. What is heere forbidden i 

hpfw, AUfirji motions in t'h* minds vriH -fin , fpwgwg from 
"gh m Cfvjhr fayectded vmo tbm* 
This Commai)demeotS|h«thbceneilrcarfy Cud, 
■Jed by the Ilomanjfts into two, that the two formoft 
might bee .:d but one/ But this, illmbbeeneft 
i* their to- and .igainftaJlreafon» there belM'kvb'tb 

ditiinftly ddiuered oi two srgairenrs 3 the inwi ami 

war u 

Or ivinaft fin^fir st motions to eutlL '< 97 

ward worfhipof God. he ere one and rhe fame argument 1 , <v II 
motions and lufts of the minde , and no full diftii.ction in the 
matter, butonely enumeration of diuersobiects. Naytodc- 
monftrate that all this is but one commanderrcnt y compare ! 
Exod. 20. 17. with Bent 4. 2 1 . and 5 ou (hail finde the order 
of this enumeration inuerted, in the one, the houfe firft named, 
in the other, the irifc, which would neuer haue beene done, if 
they had beene two different cemmandements. 

Thou fralt not conn ; that is, thou fha!t not haue any firft 
motions in thy minde, againft thai loue which thou owed 
vnto thy neighbour , whereby the way (nay bee opened to 
finne againft him in anykinde, either through the di fire of 
pleafure , or profit, whether the profit bee inheritance , h:s 
houfe or goods, man, maid, cattle , which were alike bough:, 
and fold in thofe times : a!I beginnings of fin nrnft be refitted, 
that the foule may bee pure and fit for Gods Spirit , to ioyne it 
felfe vnto. Now, the Lord pafTeth on heere, in reckoning » p 
particular euill motions againft our neighbour , and faith no- 
thing of motions againft his owne Maieity , not thrtmen a r e 
not as apt heereinto finne againft God , neither for that chefi 
motions are more excufable; but becaufeas morehaii ous m 
any common vncerftanding, they are to beauoyded rather, be- 
ing againft him, from whom cuery good thing, and onely good 

The finne againft this Law, I fay, is, when ill motions of any 
kinde are firft in the minde, wheth r againft God, era can't 
man , though no confent be yeelded by the minds approbation 
and liking well of, and thinking to put thefe motions in executi- 
on; forasgrofTeafTectionianddefiresmake the foule impuiein 
Godsfight, fo his peircing eye-fight beholdeth it if there be a- p, a | 
ny beginnings a far ofT,and canr.o: abide them Recording to the 

Here therefore commeth to be cerfured original! finne in vs, 
deriued from Adams fin , vi{, the leprofie of our conuptna- Rorn 
ture, which is called luft, and concupifcence, the fle(h, &c. which GtU5.1V 
is a want of original nghtecufnefle and bolinefle, and a prcn- 
nefle to all finne and wickednefie. 

This is daubed vp with vntempered morter y b . thofe of I 



i Tbcf.s-23 


1 be tenth Commandement. 

Horn. 7 i6. 

Vcrfci 5 , 

Pfal 3 


I Ptt.2.*. 

i Pet. 5.1?. 

ExpLvu The duty corrimanded here, is our thoroivfan-i 
edification, no: only in deeds,but euen in heart an J thou 2} X alfo, I 
as the Apoftle praveth fo~ the Thiflalonians ; The very God of 
peace f met ife you throughout, and I pray G od th/ifyourfpirit , and 
foptle and body } may be kept blame lejfe vnto thecomming of the Lord ' 
ftftu C^rift- The parts of this are mortification, putting off the 
old man which is corrupt through deceiuable lufts : and viuificari- 
<?#, which isjhe putting on of the new man y "which after (fodts crea- 
ted in righteoufneffe, and true holineffe. It is other wife called Re- 
generation cr a New biith, without which a man (hall neucrfee 
the Kingdomcofheauen. t 

Now of this new birth there be foure degrees or parts. 

1 . The birth of a pure and holy minde hating (inne, and lo- 
uingthe Law, this was in Dauid; Lord, how doe floue thy Law, 
and all falfe wayes f vtterlyabhorre, and in Paul, Iconfent to the 
Law that is good •. and, J delight in the Law of God concerning the 
inner man, \ nd / hate the thing that I doe, 

2 . Stirring and mouing in holy duties, as a lining man doth 
the actions of the liuing,which a dead carcafle cannot doe. This 
ftirringof the regenerate, is ceafing to doe euill,2nd learning to 
doeweil, doing the duties of piety towards God, andofloue 
towards man. 

3 • An earned defire of food , whereby this new life may be 
maintained : As new borne babes defire the fmcere milk? of the 
word that ye may grow thereby. 

A growing vp towards mans eflate , in knowledge and holi- 
nefle, according to S. Peter : Finally brethren grow in grace, and 
in the knowledge of lefus O yr fi* 

Now the Law ihewcth all this to be done, but helpeth not to 
the doing, and fo leaueth a man deftitute of all comfort, that all 
conceit of righteoufneffe in man might be taken away, his frail- 
ty and weakenefle might bee acknowledged, hee might defpaire 
of his owne power and ability , that he might be fet a worke to 
feekeoutofthe Law , mcanes of fulfilling the Law, and to be- 
come righteous before God. And hitherto of the ten Com. 




Of peeping the La» 9 

MY good childe know this, that thou art 
not able to doe thefe things of thy felfe, 
nor to vvalke in the Commaundements of 
God, and to feme him, without his efpeciall 
grace, &c. 

Very fitly in this publike Catechifme, after the fetting downeof 
the particulars required by the law,We are put in mind of our owne 
Weaknejfe > and difabditie toperformethofe duties in any meafure, 
and therefore We are font tofeekefiom aboue, a fupernaturall afi- 
ftancfi , Which may fight With our corruptions , and helpe our infir- 
mities : not that We are thereby aduavced in this life 3 toa totull and 
perfect to the Legall rigour of thefe duties, hut that 
We may know, that it is agr eater ftrength, then our owne natural! 
abilities, Which Worketh in vs a found andfincerc, though imper- 
fect ,obedience in this life, which ps the Suangehcall performance of 
Gods Law, atchieued partly by vs in our Weake e?ideauors through 
grace , and the reft byfupply for vs by our Sauiours perfell fatif- 
fallion vnto the vtmoft of the Law, as more diftintlly appeareth 
in the i^ue (lions following* 

gucft. 106. Is any man able to kcepe all thefe Com- 

Anfw. No man vpon earth hath, or can euerbeable to keep them 
perfectly, \dam onely excepted in theftate of ' innocency ,and Qrnft 
Who Was both Cjod and man. 

Explan. For clearing hereof, we will deduce thefe Thefes, *hefi i . 
or politiorts ; Man by his hrft creation, was able to keepe the %7^\ e 
whole Law without finning : for hee was made after Goes faepeibe 
image, which,as is expreffed by the A pottle,** righteoufnes ,& law. 




Tkef 2 . 

Man vnablt 


of keeping theLw 

lob 1 4.4 

1 Ccn2 Q if, 



iCor. 3 .5. 


Rom t. 

true holmes : and God,faith Salomon , made man righteous ,his 
heart was full of diuine vnderftanding , his will was alcove- 
the r right , his afTed ions holy, bis power abfolute toperfifly 
and continue fuch alwayes. 

Man,as his nature now is, cannot keepe the Law of God, 
neither the whole, nor any parcell thereof ; but is altogether 
corruptjhis vnderftanding dar 1 jcened,his will crooked,his af- 
fections impure, and his bed ftrength, weaknes towards the 
running the race of Gods commandements.' 

And when the befb meanes are offered of being brought 
into the right way, he is apt to turne them into his own cor- 
r uption to the increafing thereof, euen as the Spider turncth 
all intopoy fon.This corruption-of nature is well Cct forth by 
Iob>Who canbring acleancthing out of filthineffe ? fo that mans 
nature now is filthines it felf c : and fofarre gone is it herein, 
as Paul (heweth,that fpeaking hereof in his ownc perfon,he 
h\xh^fnme 3 thiZt is jn myfiejJj.d'weileth 710 good thing. The vnder- 
ftanding is fo darke, as that, euen like as a bl -nd,borne 
blind,doth not fee any light, neither can he : the natural! man 
pcrcemes not the things- of God .neither can he .The wil is Co croo- 
ked,asthat in all things it is contrary toGods wil,according 
to that Czy'm^ y Nit;mur in vetttxm femper cHpimufy negata f 
We are prone to that which is forbidden vs, & we long mod 
for that which isdenyedvs. See an example in the corrupt 
Iewes r vnto who the Lord fending Ezschid, faith Jbnt they \v*£ 
not heare, neither Veil they ceafc.Thc affections are fo impure,as 
nothing is fo good, but he iJs apt to hate,and impeach it; no- 
thing Co vi!e,but he loucth it,& is wedded vnto it : as is (he- 
wed in the iewes,faying,Tta Way of the Lord is not equall 3 but 
of their owne way es, they thought? mod highly. The weak- 
nefle of the whole man is fttch,as that he is not able to thinke 
a good thought, and'as a dead carkeife corruptethof it fclfe, 
and ft inketh more and more : foa natural! man encreafeth in 
corruption, till that he becommtth moft vile,, and runneth on 
to doe things euen againft nature. And laftly,fo apt is he to 
turne the beft means into corruption, as that Chrift himfelfe 
is made a ftumbling blocke,hcc that was giuen to raife vs vp 
to heauen, is made an occafion of ftumbling and falling , the 


jince the breach of the Law. 


grace of God, which appeareth for our faluation , is turned 
into wantonneffe. 

Man afsifted by Gods grace, and regeperate, cannot per- 
fectly fulfill the Law, but faikth ftill in many things. For 
though a manbe now fpirituall, and guided by Gods Spirit, 
not ro (inne,as men naturall, according to Saint lohn.-ytt the 
flefti,the old man, corrupt nature is not altogether expelled, 
but remaining.for their humiliation, & the exercife of grace 
in their fpirituall combate , hindreth them from doing per- 
fectly the thing they would,and fwayeth them oftentimes to 
the thing they would not. Euen as a very dull fcliGUer,being 
excellently taught, & much laboured vpon by a molt skilfull 
Schoole-mafter, yet through defects of his nature, i$ imper- 
fect in his learning,anderreth inexercifesof learning,fome- 
timein againft Orthography, fometime in falfe Latin, a-nd 
fometime in frigid inucntion,mifplacing of words,and vfing 
ynproper words, vntil! that in continuance of time,he com- 
ming to perfed age, all thefe faults come to be amended. So 
the fcholler taught by Gods Spirit, (hall at the laft,namely <tn 
pakria, come to perfection, and be without all error and fin : 
but through the vntowardnefle of his nature, cannot here in 
via doe any exercife, but there be faults efcaping him. 

Hence it is, that Saint f 'o hn faith ,// We fay y that We haueno 
fin, wee decciue our felnes, and there is no truth in vs : and Saint 
James*, In many thmgs We finne all : and 7W acknowledged 
it in himfelfe ; When I Would doe good, euill ts prcfent With rne. 
So that bath Pelagian ifme is to be reieded , that teacheth 
man to be able, out of the (Irength of nature , to keepe the 
Law, & femipdagianifme(that is Popery)teaching, that the 
regenerate are able perfectly to keepe it, yea , to doe more 
then itrequirethjwhichthey call works of fupererrogation. 

Can no man attaine to perfection of righteoufnes accor- 
ding to the LawPhow t\\tp is it, that fome are (aid to be per- 
fect, according to that fpeech of the Apoftle > So rnanjas are 
perfettjet vs be, thus m'wded f 

Perfed ion is two waies to bee vnderftood, either,as it is 

oppofed to imperfections, and wants,and this is perfedion 

of degrees, whereby the law is kept without fay ling in any 

Ee 2 thing ; 


Mm cannot 
the law, 
t Iehnj.9, 

ilohn i.S. 

lames 3.2. 




i IoHn3.4, 

Rom. 5.x 8 

Iamcs2 f ic. 


of keeping the Law, fince the breach of the Larv. 

thing : or, as it is oppofed to hypocrifie s and this is perfecti- 
on ofparts,whereby vyhat is outwardly profcffed is inward- 
ly imbraced j fo that , as the outward part makcth a good 
fhe w,the inward part is alfo right,and fincere. And thus Da- 
uidjofiah, and others are faid to per fed, and not other wife ; 
and thus euery regenerate man can , and doth in fome mea- 
fure approue himfelfe for perfe&,though amidft great weak- 

Jgttefl. 107. What is the breach of the Law, and the 
puniflimcnr hereof? 

Anfw. It is finne, Which if it be but once committed onely, and 
that but in thought, it makes theperfon committing it, fubieEl to 
Gcds ct email curfe, which is eucrlaft mg death ,m hell fire, the tor- 
ments Whereof are vnjpeakable, Without any end or eafe. 

Explan. Next vntothe confederation of mans weakenefle 
towards the keeping of the Law, commeth to be confidered 
the punifliment due vnto him therefore. And here firft I fay, 
that the breach of the Law is finne : becaufe finne, as Saint 
John teacheth, is a tranfgrefsion of the Law:and without the 
Law,faith Saint Paul finne is dead. And this finne,though it 
be but one, once onely committed, yea,but in thought,fub- 
iedeth the iinner to the eternall curfe of God. For that in- 
bred corruption onely, eucn before it break eth into action, 
maketh all men guilty of death, according to that ; By the of- 
fence of one man, the fault came on all men to condemnation. But 
much more, if any man obferue the whole law, and yet faile 
in one point, he is guilty of all, as being actually a (inner al- 
fo. Now the punifhment, which is here faid to be death, is 
other wife called the curfe : for, cur fed is he, that confirmeth not 
all the Words of the Law to doe them. It is called hell fire,dam- 
nation , the fecond death , viter darkenefle,the worme that 
neuerdieth,and fire that neuer goeih out ; the extremity be- 
ing fuch, as that it caufeth continual! weep ng,and gnafhing 
of teeth for forrow,and no one drop of mercy is granted to 
cafe any part of thefc torments : and all this is not for fome 
long time,but thoufand thoufands of yearcs,and ftill as farre 

from end,as at the fit it beginning, 


Thefunijhment offwrxjufi. 

Jgueft. 1 08 . Is it not iniuftice to appoint fo great a pu- 
nifhment for euery finnc 5 yca 3 euen for theleait t 

AnCw.ft is very iuft and right, for the Lord to adiudge the very 
lea ft fin to hell fire: becaufe his mar ke, which is per f eft holme ffe,fet 
vpon man in his creation, is remooued,and a marks With the deuils 
brand ts made vpon the foule of the finner : for which it is iuft, that 
the deuill,andnot Godjhould now hauefuch a foule. 

Explan. The Lord,which is iuft in all his wayes,and righ- 
teous in all his workes 3 cannot bee vniuft in punifhing finne. 
Therefore this heauy cenfure againft the lead finne cannot 
but be moft iuft : and that this may more plainely appeare, 
wee are not to confider of finne , as of an offence meerely, 
whereby a law is broken, but as of a blcmilh , whereby the 
foule is ftained, and fomade vnfit to be a citizen of heaucn, 
where only holineffe dwelleth, and none vncleane thing may 
enter. This blemiih aifo is fo great,as that it is faid to defile 
the whole man,and that with fuch filthineffe,as is moft loath- 
fome. Now this being the cafe of any finner , is it not iuft 
wkh God to condemne him to the place fit for him,and much 
more, becaufe he preferreth by finne, Satans badge and cog* 
nizance before the Lords. 

Againe,euery finne is an offence againft an infinite Maie- 
j fty,euen the fmalleft,as welas the greateft: for the fame God 
J Which hath faid , Thoufimlt not commit adultery, hath faid alfo , 
thoufhalt not hill. He that hath faid,thou (halt not doe ill,hath 
alfo faid, thou (halt not thinkeilL Now according to the 
greatneffe of the pcrfon offended,the offence is to be eftima- 
ted,if it be againft a temporail King,it is a temporall death, 
if againft the eternall King, it is eternall death in hell. For 
it is not with God,as with man,whofe. lawes,if they be bro- 
ken, yet being of diuers forts , onely fuch, as concerne the 
Kings perfon,are reckoned to be againft his Maieftie, others 
againft this,or that fubiect onely : but the lawes of God doe 
all concerne his royall perfon, and any breach is rebellion,as 
Samuel called the finne of 5Wfparing the Amalekites ; Re- 
bellion Js as the fin of Witchcraft, and therefore worthy of death 
and damnation. 

£* 5 Qafl 


Maik.7.2 3, 

Sinne &w- 

lames 2 11. 


40 * 

7bevfe of 
the Law, 



Vcrfc 24, 

Rom. 7.12. 

Tbevfcofthe Law. 

\ • 

jQuefl.iog. If no inancanpcrfcdly kccpethcLaw 
wherefore then fcrueth it * 

Anfw. Of excellent vfe nawithftanding is the L;.rv cf Gcd. 
I . To humble vs 3 in regard of our miferable efiate hereby difccue- 
red. 2 . To beare rule of good life vnto vs. 3. To be a Schooling- 
fter to bring vs to Chnft* 

Explaiu Seeing the end of the Law now r is not the per- 
fect obferuing of it in all things,without any fayle, that the 
doer might fo Dee counted worthy to Hue, which is impofsi- 
ble: it is needfull to bee ccniidered , to what end it/ now 

And the flrfl is, to beate downe pride , and to-humble the 
moil holy and bed men lining : For I Was oncealiue (faith the 
Apo(tle) Without the law 3 but when the commaundement came, fin 
reuiued : & being more reformed by Godsgrace,feeing what 
by Law he ought to doe,and what through infirmitie he did, 
he cryeth out j O Wretched man that f am>Who jfljall dcliucr mec 
fom the body of this death ? And as the Apoftle, fo euery man 
that hath his eyes open to fee into the glaffe of the Law, and 
thereby hismiferable eftate,feeth hiiVifelfe fo wretched, linne 
being about him to defile him,:he threatnings of the law be- 
fore him, the fkih behind, ftill putting him forward to linne, 
aboae him the Lord ready to take venaeance on him. and vrr- 
der him hell fire, the bottomkffe gulfe ready to fwallowhim 
vp,with the mouth wide open : as that hee cannot but ioy ne 
in an holy defpaire with the Apoftle, and condemne himfelfe 
for a molt vn worthy wretched (inner. And being thus hum- 
bled, fhall he condemne the La w,and call off all car-e of obe- 
dience , becaufc it require thfo much more, then he can any 
way performe ? Nay,he will the more loue it,and admire the 
perfection of it,faying with the fame holy Apoftle; The Law 
is holy, and the commandement is infi,and holy 3 and good: and f de- 
light in the Law ofCjod concerning the inner man. Euen as a flu- 
dent in any Art,tothe perfection whereof he cannot attaine 
(fuchbethemyfteries thereof,) yet hee is the more rauifht 
with the loue of it,and ftriueth hard after the perfect Know. 
J ledge of it,and neuer ceafeth. He faith not with Efiut, What 
I is 

Saluation by Chrifl. 

isthis birth-rightvntomec? becaufe hee is tied to an hard 
taske hereby : but with Saint Taul, he prelTeth to"wards the 
marke,waiking that way of good workes , which GoJ hath 
appointed, vfingforarule this holy Law of God 

And laftly, finding ,that when he hath done whatfo:uerhee 
is able, hec is an vnprofitable feruant, worthy of Gods eter- 
nall difpleafare , he is driuen to feeke both meanes of fatif- 
fa&ion for his delinquencies and failcs , andhelpetodoe 
this hard taske, vnto which of himfelfe he is fo vnfuflicient, 
and this fatisfaction and helpe is the Lordlefus Chrift a- 
lone \ For that which was impopblc to the Law, in as much, as it 
Was Weake becaufe oftheflcfij, God fending his owne Sonne in the 
fimilitude of fmjull jiefl) . and for ftnne condemned finne in theflcfo, 
that the rij^hteoufneffc of the Law might be fulfilled in vs. 

And th is Jo we fee the third,and laft end of the Law.vifJ 
to bee a fchoolem after to bring vs vnto Chrift; and this 
fchooiemaftcr is both die Ceremonial! law , tutoring , and 
teaching by rudiments and figures, as little children , thofe 
that were not come to full age vnder the Gofpell, and to vs 
more principally the Morall Law, fhewing the great neede, 
which we haiie of a Sauiour, anddriuing vs vnto him,as our 
onely refuge, to be made righteous, according to that -, The 
law Was our Schoole-mafter , to bring vs vnto Chrift 3 that Wee 
might be made righteous by faith. 

Jgaeft. i io. How may wee bec faued from our 
finnes i 

Anfw. One ly by the blond of Ufa Chrift, laid hold vpon by a 
true and liuely fan h. 

Sxplan. Being brought to defpaire by the fight of our 
finnes in the "glade of the Law, and of the horrible punifh- 
ments due therefore : it is nca ffary that we now looke for a 
remedy again ft Co great dangei :as the cunning Chirurgion, 
when he hath fearched a fcftered foare to the bottom, appli- 
eth himfelfe to the Cure. And our ondy remedie is the 
bioud of Icfus Chrift, according to that comfortable 
CfQCCh } The blond of Ufa Chrift his Son.ckanfcthfrom allfwnt. 

Ee 4 If 







John}. I<f. 

Pbil.2 g. 

lJoh. 3 . I<f# 


Roito, 6.3*4. 

Salvation by Chrift. 

2.Cor.f. 77 . 

If all Angels and men mould haue done their vttermoft, to 
deliuer & foue one foule,it were altogether vaine,they being 
all finite, the punifhmentby finne deferued infinite,and ther- 
fore fuch, as could neuer be fatisfied for, by creatures finite, 
but in an infinite time. It pleafed the Lord for this caufe,to 
fend his onely begotten Sonne into the world/ hat Vnhofoener 
belecueth in him 3 fljottld not per if: but haue life euerlafting. And 
his bloud doth faue from all fin. i. By expiation 2. By fandi- 
fication. Expiation is the fatisfying of Gods wrath due to 
fin, by bearing the heauy burthen thereof: and this did the 
Lord lefus,when he abafedhimfel£e^fl? became obedient to the 
death y encn to the death oft he crojfe: when he redeemed vs from 
the curfe of the Law, being made a curfefor vsfor it is Written.